BIBLE    CLASS    MANUAL; 


A  SYSTEM  OF  THEOLOGY, 


IN  THE  ORDER  OF  THE 


WESTMINSTER  SHORTER  CATECHISM, 


ADAPTED  TO  BIBLE  CLASSES. 


BY  JOHN  McDowell,  d.  d. 

PASTOR  OF  THE  CENTRAL  PRESBYTERIAN  CHURCH,  PHILADELPHIA. 


VOL.  I. 


PHILADELPHIA: 

WILLIAM    S.    MARTIEN, 

1838. 


Entered  according  to  Act  of  Congress,  in  the  year  1838,  by  JOHN  McDOWELL, 
in  the  Clerk's  Office  of  the  District  Court  for  the  Eastern  District  of  Penn- 
sylvania. 


PREFACE. 


The  following  work  was  originally  pre- 
pared for  the  pulpit;  and  was  preached,  in  a 
series  of  sermons,  to  the  First  Presbyterian 
Congregation  of  Elizabethtown,  New  Jersey,  of 
which  the  author  was  then  the  pastor.  In  this 
form  it  was  first  published.  It  has  been  revised, 
and  is  now  offered  to  the  public  in  the  form  of 
a  continued  treatise,  divided  into  chapters,  in- 
stead of  sermons.  In  preparing  it  in  this  form, 
the  introduction  to  the  several  sermons  and  the 
practical  observations  at  the  close  of  them  have 
generally  been  omitted.  The  special  object  of 
the  author  in  this  edition  has  been,  to  prepare 
the  work  for  the  use  of  his  own  Bible  Class,  that 
the  Scriptures  may  be  studied  in  connexion  with 
our  excellent  Catechism,  and  the  great  doctrines 
of  religion,  in  systematic  order.  To  facilitate 
this  object,  he  has  made  out  a  course  of  ques- 
tions on  each  chapter.  The  questions  on  each 
chapter  are  preceded  by  a  portion  of  Scripture 


as  the  subject  of  the  Bible  lesson  in  which  por- 
tion, the  doctrine  of  the  chapter  is  the  promi- 
nent subject.  The  plan  of  the  author,  in  his 
Bible  Class,  is  to  ask  general  questions  suggest- 
ed by  the  portion  of  Scripture,  which  is  given 
as  the  lesson ;  and  then  to  take  up  the  doctrine 
of  the  chapter  in  the  system,  and  dwell  particu- 
larly on  this.  If  any  pastor  should  see  proper 
to  introduce  this  work  into  his  Bible  Class,  he 
can,  according  to  his  judgment,  give  any  other 
portion  of  Scripture,  as  the  foundation  of  the 
lesson  on  any  particular  doctrine. 


TO  THE 

MEMBERS   OF   THE  BIBLE  CLASS 

OF  THE 

CENTRAL  PRESBYTERIAN  CHURCH, 

IN  THE  CITY  OF  PHILADELPHIA, 
THIS  BIBLE  CLASS  MANUAL  OR  SYSTEM  OF  THEOLOGY, 

REVISED  AND  ARRANGED 

WITH  A  SPECIAL  REFERENCE   TO  THEIR  INSTRUCTION  AND  BENEFIT, 

IS  RESPECTFULLY  DEDICATED, 

AS  AN  EXPRESSION  OF  AFFECTION, 

BY  THEIR  PASTOR, 

THE  AUTHOR. 


CONTENTS 


Chap.  I. — The  being  of  a  God, 

Chap.  II. — The  Scriptures  the  word  of  God, 

Part  I. 

Part  IT. 

Part  III.   - 

Part  IV. 

Part  V. 
Chap.  III.— The  Perfections  of  God, 
Chap.  IV,— The  Trinity, 
Chap.  V.— The  Divinity  of  Christ, 
Chap.  VI.— The  Divinity  of  the  Holy  Ghost, 
Chap.  VIL— The  Decrees  of  God, 
Chap.  VIIL— Creation, 
Chap.  IX. — The  Primitive  State  of  Man, 
Chap.  X. — The  Immortality  of  the  Soul, 
Chap.  XI. — Angels,        .... 
Chap.  XII. — Providence, 
Chap.  XIII.— The  Covenant  of  Works,  - 
Chap.  XIV.— The  Fall, 
Chap.  XV. — Adam  a  Federal  Head, 
Chap.  XVI.— Sin,  .... 

Chap.  XVII.— Original  Sin,    - 
Chap.  XVIII.— The  Punishment  of  Sin, 
Chap.  XIX.— The  Covenant  of  Grace,     • 
Chap 


Page. 

13 

19 

28 

37 

45 

54 

62 

71 

79 

88 

93 

105 

110 

116 

121 

129 

138 

145 

151 

•159 

164 

170 

178 


XX.— Difference  of  the  Old  and  New  Testaments,     185 


XU  CONTENTS. 

Page. 

Chap.  XXL— The  Old  Testament,  -        -        -        -  192 

Chap.  XXII.— Jesus  the  Christ,      -----  199 

Chap.  XXIIL— Two  Natures  and  one  Person  in  Christ,  -  208 

Chap.  XXIV.— The  Prophetical  Office  of  Christ,    -        -  213 

Chap.  XXV.— The  Priestly  Office  of  Christ— Atonement,  219 

Chap.  XXVI,— The  Priestly  Office  of  Christ— Intercession,  225 

Chap.  XXVIL— The  Kingly  Office  of  Christ,  -        -  232 

Chap.  XXVIIL— The  Humiliation  of  Christ,  -        -  249 

Chap.  XXIX.— The  Resurrection  of  Christ,    -        -        -  255 

Chap.  XXX. — The  Ascension  and  Session  of  Christ,       -  263 

Chap.  XXXI.— Union  of  Believers  with  Christ,       -        -  269 

Chap.  XXXII.— Vocation, 275 

Chap.  XXXIII.— Convictions, 283 

Chap.  XXXIV.— Regeneration, 289 

Chap.  XXXV.— Faith, 295 

Chap.  XXXVL— Justification, 301 

Chap.  XXXVII.— Adoption, 307 

Chap.  XXXVIII.— Sanctification,  -        -        -        -  313 

Chap.  XXXIX.— Repentance, 319 

Chap.  XL. — Assurance,  -        -        -        •        -        -  326 

Chap.  XLL— Peace  and  Joy, 332 

Chap.  XLII.— Increase  of  Grace,    -----  337 

Chap.  XLIII. — Saint's  Perseverance,     -        -        -        -  345 


BIBLE  CLASS  MANUAL,  &c. 

CHAPTER  I. 

THE  BEING  OF  A  GOD. 


The  doctrine  which  lies  at  the  foundation  of  all  religion, 
whether  natural  or  revealed,  is  the  Being  of  a  God. 

Though  there  have  been  some  in  our  world,  so  foolish  and 
presumptuous,  as  to  advance  the  sentiment,  "  there  is  no 
God ;"  and  avow  their  belief  in  it ;  yet,  it  is  questionable, 
whether  there  is,  or  ever  has  been,  such  a  human  being  as  a 
real  Atheist  in  principle.  Many  doubtless  have  wished 
there  was  no  God.  But  whatever  the  wishes  of  depraved 
men  may  be,  it  is  at  least  doubtful,  whether  any  one  has  been 
able  to  attain  to  a  belief,  excluding  all  doubt,  that  there  is 
no  God. 

A  real  Atheist  in  principle,  if  there  be  such  a  being,  is 
blind,  through  the  exceeding  wickedness  of  his  heart,  to  the 
plainest  dictates  of  reason  and  common  sense ;  an  enemy  to 
the  happiness  of  mankind ;  and  merits  universal  execration. 
And  indeed,  in  some  nations,  tlie  avowal  of  atheistical  prin- 
ciples has  been  so  execrated  as  to  be  punished  with  death. 

Is  there  a  God?  or  in  other  words,  is  there  an  eternal, 
self-existent,  necessarily  existing,  active,  and  intelligent 
Being,  the  cause  of  all  things  ?  To  answer  this  inquiry  is 
the  object  of  the  present  chapter. 

The  affirmative  answer  to  this  question,  so  immediately, 
and  irresistibly  forces  itself  upon  the  mind,  that  we  ought 
rather  to  admit  it  as  a  self-evident  principle,  than  attempt  to 
prove  it.  But  the  folly  and  madness  of  some  in  our  world, 
who  advance  the  sentiment,  that  "there  is  no  God;"  and 
who  endeavour  to  persuade  themselves  and  others  of  its  truth, 
render  this  inquiry  proper. 

The  mode  of  proof  used  by  the  Apostle  Paul,  Rom.  i.  20. 
2 


14  BEING  OF  A  GOD.  [cH.  I. 

"  the  invisible  things  of  him  from  the  creation  of  the  world, 
are  clearly  seen,  being  understood  by  the  things  that  are 
made,  even  his  eternal  power  and  Godhead,"  is  obvious  to 
all ;  and  must  irresistibly  carry  conviction  to  the  minds  of 
all,  who  are  not  determined  to  resist  the  plainest  dictates  of 
reason  and  common  sense.  The  same  mode  of  reasoning 
will  be  pursued  in  this  chapter,  and  the  being  of  a  God  be 
argued  from  the  works  of  creation. 

The  principle  is  assumed,  that  we  ourselves  exist,  and 
that  there  are  beings  around  us.  This  principle  is  so  self- 
evident,  that  it  cannot  possibly  be  made  clearer  by  any  rea- 
soning. And  if  any  can  be  so  foolishly  sceptical,  as  to 
assert  that  we  cannot  be  assured  of  our  own  existence,  it 
would  be  equally  foolish  to  attempt  to  argue  with  them. 
This  then  we  take  for  granted  as  a  first  principle,  and  self- 
evident  truth,  that  we  ourselves,  and  those  things  around  us 
which  impress  our  bodily  senses  do  exist. 

We  observe  next,  that  no  being  or  thing,  which  now  ex- 
ists, could  make  itself,  or  come  into  being  of  itself;  for 
this  would  be  a  gross  contradiction  and  palpable  absurdity. 
Nothing  can  never  produce  something.  This  is  a  plain, 
self-evident  truth.  And  therefore  if  any  thing  create  itself,  it 
must  be  something,  and  exist  before  it  is  created  ;  for  crea- 
tion is  an  act,  and  a  non-entity  cannot  act.  And  at  the  same 
time  to  be  created,  it  is  necessary  that  it  should  not  exist; 
for  if  it  does  already  exist,  it  cannot  afterwards  begin  to  exist, 
or  be  created.  Hence  we  see,  that  any  thing  to  create  itself, 
must  exist  in  order  to  create,  and  not  exist  in  order  to  be 
created  ;  that  is,  it  must  exist  and  not  exist  at  the  same  time, 
which  is  a  most  gross  and  palpable  contradiction  and  absur- 
dity. Indeed  these  absurdities,  that  nothing  can  produce 
something,  or  that  any  thing  can  have  made  itself,  are  so  pal- 
pable, that  I  am  authorized  to  say,  no  Atheist,  either  ancient 
or  modern  has  dared  to  assert  them. 

Hence  we  observe  again,  that  every  thing  which  begins  to 
be,  must  have  a  cause.  This,  Atheists  themselves  must 
allow,  or  run  into  the  absurdity  just  mentioned,  that  some- 
thing made  itself.  And,  indeed,  they  do  allow  it;  but  to 
avoid  the  necessity  of  supposing  a  first  cause,  or  a  God,  they 
have  asserted  that  there  is  an  eternal  succession  of  causes 
and  effects ;  or  that  one  thing  produced  another  from  eter- 
nity. But  this  will  run  us  again  into  an  absurdity  ;  for  each 
cause  must  depend  for  its  existence  on  the  one  immediately 
preceding.     But  there  is  no  end  to  infinity,  and  therefore  we 


CH.  I.]  BEING  OF  A  GOD.  ■  15 

never  can  arrive  at  the  first  in  the  train ;  but  without  a  first, 
it  is  evident,  there  cannot  be  a  second,  or  any  succeeding 
cause.  Or  if  we  suppose  ourselves  to  arrive  at  a  first  cause, 
to  which  we  are  necessarily  driven,  to  account  for  the  exis- 
tence of  all  the  others  in  the  series,  we  must  either  suppose 
a  cause  prior  to  this,  on  which  it  depends  for  its  existence, 
which  is  absurd,  to  suppose  a  cause  prior  to  the  first  cause ; 
or  else  we  must  suppose  that  this  first  cause  created  itself, 
which  involves  the  old  absurdity  of  being,  and  not  being  at 
the  same  time ;  or  else  we  must  suppose  that  this  first  cause 
is  eternal,  and  never  began  to  be,  and  therefore  God  ;  which 
is  the  only  possible  way  in  which  we  can  consistently  ac- 
count for  the  existence  of  all  things. 

Thus  we  are  necessarily  driven  to  the  conclusion,  that 
something  always  existed.  For  if  there  had  been  a  time 
when  nothing  existed,  it  is  certain  not  any  thing  ever  could 
have  existed ;  for  nothing  could  never  produce  something. 
And  therefore,  as  it  is  certain  something  now  exists,  it  is 
equally  certain  something  always  has  existed,  and  never 
began  to  be.  We  cannot  possibly  deny  the  latter,  without 
denying  the  former.  We  cannot  deny  the  existence  of  an 
eternal  being,  without  involving  a  denial  of  our  own  exis- 
tence, and  the  existence  of  all  things  else.  And  if  any  man 
is  so  foolish  as  to  run  into  this  absurdity,  he  is  not  to  be 
reasoned  with.  Hence,  the  existence  of  an  eternal  being, 
the  cause  of  all  things  else,  is  as  certain,  as  that  any  thing 
now  exists.  We  cannot  consistently  account  for  the  exis- 
tence of  any  thing  in  any  other  way  ;  and  every  other  suppo- 
sition runs  us  into  contradictions  and  absurdities. 

This  eternal  Being  must  be  s elf- exist ent ;  by  which  is 
meant,  not  that  he  derived  his  existence  from  himself,  or 
that  he  created  himself;  for  this  would  lead  us  into  the  ab- 
surdity of  being  and  not  being  at  the  same  time  ;  but  that  he 
is  uncaused,  and  independent  on  any  other  being  for  his  ex- 
istence. It  is  evident,  the  eternal  First  Cause  must  be  such 
a  being  ;  because  there  is  no  other  from  whom  he  can  derive 
his  existence. 

He  must  also  necessarily  exist.  That  is,  existence  is  es- 
sential to  his  nature,  and  it  is  impossible  that  he  should  not 
have  always  existed,  or  that  he  should  cease  to  exist ;  for  as 
he  could  not  come  into  existence  by  his  own  will,  or  the  will 
of  another,  he  must  necessarily  exist. 

He  must  also  be  an  active  being ;  for  without  activity  he 
could  not  be  the  cause  of  all  things  else.     And  to  suppose 


16  BEING  OF  A  GOD.  [CH.  I. 

the  first  Cause  inactive,  or  incapable  of  activity,  is  to  sup- 
pose him  incapable  of  producing  an  eflect.  And  therefore  as 
without  a  first  cause,  not  any  thing  could  ever  have  existed, 
so  equally  vv^ithout  an  active  first  cause. 

Further  this  Being  must  be  intelligent ;  for  we  see  intelli- 
gent creatures  ;  and  as  well  may  we  suppose  nothing  capa- 
ble of  producing  something,  which  is  absurd,  as  to  suppose  a 
being  without  intelligence  capable  of  producing  an  intelligent 
creature. 

From  the  preceding  reasoning  we  see,  that  the  existence 
of  an  eternal,  uncaused,  necessary  existing,  and  active  being, 
is  necessary  to  the  existence  of  any  thing  else,  and  that 
without  the  existence  of  such  a  being,  not  any  thing  could 
possibly  now  exist ;  and  further  that  this  Being  must  be  in- 
telligent, in  order  to  produce  intelligent  creatures.  Such  a 
Being  we  call  God ;  and  therefore,  there  is  a  God,  which 
was  the  point  proposed  to  be  proved. 

To  impress  the  foregoing  reasoning  more  forcibly  upon 
the  mind,  I  will  briefly  repeat  its  outlines.  Something  now 
exists.  The  things  which  are,  could  not  create  themselves  ; 
and  therefore  every  thing  which  begins  to  be  must  have  a 
cause  extrinsic  to  itself.  An  eternal  succession  of  causes, 
without  a  first  is  absurd  ;  and  therefore  we  must  look  for 
the  cause  of  all  things  in  a  first  cause,  without  which  nothing 
could  now  exist.  As  this  first  cause  could  not  create  him- 
self, he  must  be  eternal,  self-existent,  and  necessarily  exist- 
ing ;  and  as  he  must  be  the  cause  of  all  things  else,  and  of 
mind  as  well  as  matter,  he  must  be  an  active  and  intelligent 
being.  Hence  the  existence  of  such  a  being,  or  of  God,  is 
as  certain  as  that  we  or  any  thing  else  now  exist;  and  we 
cannot  consistendy  deny  the  being  of  a  God,  without  deny- 
ing our  own  existence,  and  that  of  all  things  else. 

Here  perhaps  the  Atheist  may  object,  since  the  existence 
of  such  a  being  is  necessary  to  the  existence  of  other  things, 
why  may  not  matter  be  such  a  being  ?  and  why  may  we 
not  suppose,  that  the  things  which  now  exist  took  their  pre- 
sent form  from  a  fortuitous  concourse  of  atoms  of  matter  ? 
This  indeed  is  the  manner  in  Avhich  Atheists  have  accounted 
for  the  existence  of  things.  They  see  the  necessity  of  an 
eternal  being,  and  therefore  they  give  this  eternity  to  matter  ; 
and  suppose  the  present  form  of  things  to  be  owing  to 
chance,  or  a  fortuitous  concourse  of  atoms  of  matter  which 
had  from  eternity  floated  through  the  immensity  of  space. 

To  this  objection  we  may  answer;  it  is  absurd  to  attribute 


CH.  I.]  BEING  OF  A  GOD.  17 

such  great  perfections  as  eternity,  and  self-existence,  to  such 
a  sluggish  and  inert  being  as  matter,  which  we  know  is  in- 
capable of  motion  unless  impressed  upon  it  by  a  cause  ex- 
trinsic to  itself,  or  produced  by  fixed  laws,  which  indicates  a 
being  superior  to  itself,  who  made  it  subject  to  these  laws. 
Besides,  if  matter  be  eternal  and  the  cause  of  all  things,  it 
must  be  the  cause  of  mind,  and  intelligent  beings.  But  it  is 
not  possible,  that  inert  and  unintelligent  matter  should  pro- 
duce an  immaterial,  essentially  active,  thinking,  and  intelli- 
gent being,  entirely  different,  and  more  noble  in  its  nature 
and  operations.  For  we  might  as  well  suppose,  nothing 
capable  of  producing  something,  as  that  a  being  without 
activity  and  intelligence,  should  produce  a  being  active  and 
intelligent. 

But  the  sentiment  that  matter  is  eternal,  and  the  cause  of 
all  things,  will  appear  still  more  absurd,  if  we  attend  to  the 
manner  in  which  Atheists,  on  this  principle,  account  for  the 
present  form  of  things,  viz  :  that  this  world,  and  the  hea- 
venly bodies,  assumed  their  present  appearance,  and  their 
orderly  and  harmonious  situation,  from  atoms  of  matter, 
floating  at  random  through  the  immensity  of  space,  and 
coming  together  by  chance.  And  that  all  the  things  upon 
this  earth,  even  men,  have  originally  sprung  from  it. 

This  contradicts  the  most  obvious  dictates  of  common 
sense,  that  such  unity,  order,  harmony,  and  appearance  of 
intelligence  and  design,  should  be  the  effect  of  chance.  If  a 
building  constructed  according  to  the  rules  of  art,  with  com- 
modious apartments,  were  found  in  a  wilderness,  or  on  an 
uninhabited  island,  would  even  Atheists,  though  it  were  not 
known  that  ever  man  had  been  there,  suppose  that  this  build- 
ing was  owing  to  chance,  or  had  assumed  this  form  from 
floating  atoms  ?  would  they  not  immediately  conclude  that 
some  intelligent'  architect,  though  unknown  to  them,  had, 
before,  been  in  this  place,  and  reared  this  edifice? 

On  this  subject,  Cicero,  a  heathen  writer,  conclusively 
reasons  as  follows :  "  AVho  can  be  so  mad  that  when  he 
looks  up  towards  the  heavens,  does  not  believe  that  there  is 
a  God  ?  The  beauty  of  the  world,  the  order  of  the  celestial 
bodies,  the  revolution  of  the  sun,  the  moon,  and  stars,  suffi- 
ciently indicate  by  the  sight  of  them,  that  all  these  things 
are  not  by  chance ;  and  force  us  to  confess  that  there  is  some 
excellent  and  eternal  nature,  worthy  the  admiration  of  man- 
kind. If  any  one  should  go  into  a  school,  and  view  the 
order  and  discipline  therein,  he  would  immediately  conclude 
2* 


18  BEING  OF  A  GOD.  [cH.  !„ 

that  there  was  some  one  who  presided  in  'this  institution. 
In  like  manner  let  any  one  contemplate  the  perpetual  and 
certain  motion,  the  vicissitudes  and  order  of  the  heavenly- 
bodies,  so  many  and  so  great,  he  must  necessarily  confess 
that  all  these  things  are  governed  by  some  intelligence. 
But  since  neither  human  mind  nor  power  could  effect  these 
things,  God  alone  can  be  the  architect  and  ruler  of  so  great 
a  work.'' 

In  another  place,  the  same  author  observes,  "  I  cannot 
understand  why  the  same  persons  who  suppose  that  this 
order  could  arise  from  chance,  might  not  suppose,  if  the 
forms  of  the  letters  of  the  alphabet  were  cut  in  metal,  and 
scattered  about,  that  histories  might  be  formed  in  this  way, 
so  as  to  be  read.  Because  if  the  fortuitous  concourse  of 
atoms  could  produce  a  world,  why  not  a  house,  a  temple,  a 
book,  (fee,  which  are  far  less  difficult."  Thus  justly  spake 
a  heathen  on  this  subject. 

These  sentiments  clearly  expose  the  inconsistency,  folly, 
and  absurdity  of  supposing  the  eternity  of  matter,  and  that 
things  assumed  their  present  form  from  chance,  or  a  fortui- 
tous concourse  of  floating  atoms.  Hence  we  are  driven  to 
the  necessity  of  admitting  an  intelligent,  eternal,  uncaused 
first  cause,  to  account  for  tiie  existence  of  all  things.  And 
although  we  cannot  comprehend  how  eternity,  self-existence, 
and  necessary  existence,  can  belong  to  any  being ;  yet  our 
reason  teaches  us  that  without  the  existence  of  such  a  being, 
nothing  could  possibly  ever  have  existed. 

We  have  additional  evidence  of  the  being  of  a  God  in  the 
universal  consent  of  nations.  This  doctrine  that  a  God  of 
some  kind  or  other  exists,  has,  I  believe,  been  received  by 
all  nations.  Whether  this  is  an  innate  idea,  impressed  upon 
our  nature,  by  the  author  of  our  existence,  or  whether  it  im- 
mediately forces  itself  upon  the  mind  from  a  view  of  the 
works  of  nature,  or  whether  it  was  received  by  early  revela- 
tion and  handed  down  by  tradition,  is  immaterial  to  our  pre- 
sent purpose.  Be  this  as  it  may  ;  this  universal  consent  of 
nations  is  an  additional  proof  of  the  being  of  a  God.  It 
shows  that  there  is  one  common  source  from  which  this  im- 
pression arises ;  and  this  can  be  none  other  than  God. 
"There  is  (said  Cicero)  no  nation  so  savage,  as  not  to  ac- 
knowledge that  there  is  a  God,  though  they  maybe  ignorant 
of  what  he  is."  "  What  nation  is  tliere  (said  Velleius, 
another  heathen  writer)  or  what  race  of  men,  that  has  not, 
without  instruction,  some  notion  of  a  God?     But  that,  con- 


CH.  I.]  BEING  OF  A  GOD.  19 

cerning  which,  all  nature  agrees,  must  necessarily  be  true." 
And  Plutarch,  also  a  heathen  writer,  said,  if  you  should 
travel  through  the  earth  you  may  find  cities  without  walls, 
without  letters,  and  sunk  into  the  grossest  ignorance ;  but 
you  will  find  none  where  a  God  is  not  worshipped. 

But  I  forbear.  All  nature  cries  aloud,  there  is  a  God. 
We  cannot  open  our  eyes  without  beholding  indubitable 
proofs  of  his  being.  We  cannot  rationally  believe  our  own 
existence,  witliout  believing  there  is  a  God.  And  surely  he 
must  indeed  be  a  fool,  as  the  Psalmist  asserts,  deaf  to  the 
voice  of  reason  and  common  sense,  who  makes  the  assertion, 
"  there  is  no  God  ;"  the  voice  of  universal  nature  contradicts 
him,  and  brands  him  with  consummate  folly. 


CHAPTER  II. 

THE  SCRIPTURES  THE  WORD  OF  GOD. 
PART  I* 

We  have  seen  that  the  voice  of  universal  nature,  pro- 
claims the  being  of  a  God,  eternal,  self-existent,  active,  intel- 
ligent, and  the  cause  of  all  other  beings.  But  while  the 
light  of  nature  teaches  the  existence  of  this  being,  it  is  not 
sufficient  to  give  us,  in  our  present  state,  just  notions  of  his 
character,  and  of  the  worship  and  service  which  will  be  ac- 
ceptable to  him,  and  secure  our  own  happiness.  Humili- 
ating facts  in  the  different  ages  of  the  world,  have  taught, 
that  the  world  by  wisdom,  or  by  the  efforts  of  human  reason, 
have  not  known  God,  By  reason  of  the  depravity  of  the 
heart,  which  has  blinded  the  perception,  and  perverted  the 
judgment,  men,  left  to  the  light  of  nature,  have  not  even 
known  that  of  God,  and  of  the  worship  and  service  due  to 
him,  which  they  might  have  known;  but  have  universally 
formed  wrong  notions  of  him,  and  of  the  worship  and  ser- 
vice acceptable  to  him.  The  declaration  of  the  Apostle  on 
(his  subject,  Rom.  i.  21-23,  is  confirmed  by  the  history  of 
the  world  in  all  ages.  "  When  they  knew  God,  they  glori- 
fied him  not  as  God,  neither  were  thankful,  but  became  vain 
in  their  imaginations,  and  their  foolish  heart  was  darkened. 

*  This  chapter  is  divided  into  several  parts  for  the  convenience  of 
Bible  classes ;  each  part  is  intended  for  a  lesson. 


20  THE  SCRIPTURES  [CH.  II. 

Professing  themselves  to  be  wise,  they  became  fools  :  and 
changed  the  glory  of  the  uncorruptible  God,  into  an  image 
made  like  to  corruptible  man,  and  to  birds  and  four  footed 
beasts  and  creeping  things."  Men,  left  to  the  light  of  nature 
alone,  have  universally  formed  wrong  notions  of  God,  and 
of  the  worship  and  service  due  to  him  ;  and  with  their  belief 
has  corresponded  their  practice.  Nor  has  improvement  in 
human  science  led  to  more  correct  views  of  God  or  duty,  or 
made  men  more  virtuous.  History  indubitably  proves  the 
reverse  of  this  to  be  the  fact. 

Besides,  facts  prove,  that  men  under  the  light  of  nature, 
had  some  notion  of  their  accountability,  and  of  a  future  state 
of  retribution,  according  to  the  actions  of  the  present  life; 
and  further  reason  taught  them  that  they  had  done  many 
things  for  which  they  deserved  the  anger  of  God ;  but  rea- 
son never  could  discover  to  them,  whether  an  offended  God 
would  be  reconciled ;  or  if  he  would,  in  what  way  this  re- 
conciliation could  be  effected. 

From  these  considerations  among  others,  we  infer  the  im- 
portance and  necessity  of  a  special  revelation  from  God,  to 
guide  men  into  truth,  duty,  and  happiness. 

Such  a  revelation  is  not  impossible.  For  God  is  certainly 
able  in  a  variety  of  ways,  to  reveal  himself  unto  men. 

As  a  revelation  from  God  we  receive  the  Scriptures  of  the 
Old  and  New  Testaments.  Tiiese  we  hold  to  be  the  word 
of  God,  given  by  inspiration  of  him. 

Inspiration  literally  signifies,  a  breathing  into.  The 
meaning  of  the  word,  as  applicable  to  the  Scriptures,  is  that 
God  infused  into  the  minds  of  those  who  wrote  them,  what 
they  penned,  and  so  impressed  their  minds  as  fully  to  con- 
vince them  that  tliey  were  moved  to  speak  and  write  what 
they  did.  "  Holy  men  of  God  spake  as  they  were  moved 
by  the  Holy  Ghost."  2  Pet.  i.  21.  This  explanation  of  in- 
spiration applies  to  the  doctrines,  precepts,  promises,  threat- 
enings,  and  prophecies  of  the  Scriptures.  As  it  respects  the 
historical  parts,  which  narrate  facts  with  which  the  writers 
were  well  acquainted,  these  were  written  at  least  so  far  un- 
der the  influence  of  inspiration,  that  the  penmen  wrote  by 
divine  direction,  and  under  such  superintendence  of  the  Holy 
Spirit,  as  kept  them  from  all  mistake. 

The  doctrine  that  the  Scriptiires  of  the  Old  and  New 
Testaments  are  the  word  of  God,  we  have  contained  in  that 
excellent  form  of  sound  words,  the  Westminster  Shorter 
Catechism,  in  the  answer  to  the  second  question. 


CH.  II.]  THE  WORD  OF  GOD.  21 

"  TVhat  rule  hath  God  given  to  direct  us  how  we  may 
glorify  and  enjoy  him  f^ 

The  word  of  God  which  is  contained  in  the  Scriptures 
of  the  Old  and  New  Testaments,  is  the  only  rule  to  direct 
us  how  ive  may  glorify  and  enjoy  ImnJ''' 

In  the  former  part  of  this  answer  is  stated  the  doctrine. 

To  prove  this  doctrine  is  the  object  of  this  chapter. 

The  following  arguments  will  be  adduced  and  considered, 
viz.  the  majesty  of  the  style,  the  harmony  of  the  parts,  the 
mysteries  contained  in  this  book,  its  antiquity  and  wonder- 
ful preservation,  the  character  of  the  penmen,  the  wonderful 
establishment,  success,  and  progress  of  the  Christian  reli- 
gion, the  purity  of  the  doctrines,  and  precepts,  the  scope  of 
the  Scriptures,  their  happy  influence,  their  light  and  power 
to  convince,  convert,  and  comfort  the  soul,  miracles,  and 
prophecy. 

1.  Tiie  majesty  of  the  style,  in  which  the  Scriptures, 
particularly  some  parts  of  them,  were  written,  aff'ords  an  ar- 
gument in  favour  of  their  divine  original.  This,  it  is  ac- 
knowledged, is  an  argument  of  inferior  importance ;  but  it 
is  worthy  of  mention.  Throughout  the  Scriptures,  an  un- 
paralleled simplicity  of  style  is  found  ;  and  in  some  parts, 
especially  in  the  book  of  Job,  in  the  Psalms,  in  Isaiah,  and 
some  of  the  other  prophets,  and  in  the  Revelation,  we  find 
a  majesty  of  style  and  sentiment,  far  surpassing  any  thing 
contained  in  the  writings  of  Homer  or  Virgil ;  authors  justly 
celebrated,  and  admired  in  all  ages  for  their  sublimity. 

The  natural  simplicity  of  the  style  of  the  Scriptures,  and 
at  the  same  time,  its  unequalled  majesty,  superior  to  that  of 
any  other  writings,  afford  an  argument  that  the  authors  were 
inspired  with  a  spirit  more  than  human ;  that  their  writings 
were  the  burst  of  inspiration;  and  that  they  spake  as  they 
were  moved  by  the  Holy  Ghost. 

2.  The  harmony  of  all  the  parts  of  the  Scriptures,  fur- 
nishes an  argument  in  favour  of  their  divinity.  In  human 
writings  we  sometimes  find  the  same  man  contradicting  one 
part  of  his  writings  in  another :  and  frequently  we  discover 
a  want  of  harmony,  in  some  points,  between  two  writers  on 
the  same  subject.  But  in  the  Scriptures,  though  written  by 
different  men,  in  different  languages  and  countries,  and  at 
diff'erent  times  far  distant  from  each  other,  there  is  a  perfect 
harmony  prevailing  in  all  their  parts,  historical,  doctrinal, 
practical,  and  prophetical.    This  harmony  strongly  indicates 


22  THE  SCRIPTURES  [cH.  II. 

that  every  part  of  the  Scriptures  was  dictated  by  the  same 
unerring  and  divine  Spirit. 

I  know  that  contradictions  have  been  charged  upon  the 
Scriptures  ;  but  tliis  charge  cannot  be  supported.  It  is  ad- 
mitted there  are  some  texts  which  taken  by  lliemselves,  may 
appear  at  first  view  to  contradict  some  others.  But  when 
these  apparently  contradictory  texts,  are  taken  in  connexion 
with  their  contexts,  and  are  impartially  examined  by  it ;  and 
when  the  occasion  on  which  they  Avere  spoken,  and  other 
circumstances  connected  with  them  are  duly  considered,  the 
apparent  contradiction  vanishes,  and  their  harmony  is  mani- 
fest. To  mention  two  or  three  instances  in  illustration  of 
these  remarks.  In  one  place  Christ  says,  "  Me  ye  have  not 
always,"  Mat.  xxvi.  1 1,  but  in  another  place  he  says,  "  Lo 
I  am  with  you  alway."  Mat.  xxviii.  20.  These  texts  at  first 
view  appear  to  contradict  each  other;  but  they  perfecUy  har- 
monize, when  we  consider  what  the  Scriptures  elsewhere 
teacli,  that  there  are  two  natures,  the  divine  and  human, 
united  in  the  person  of  Christ.  In  the  former  text  quoted, 
Christ  spake  of  his  human  nature;  and  in  the  latter  of  his 
divine  nature.  Again  Paul  tells  us,  "  A  man  is  not  justified 
by  the  works  of  the  law."  Gal.  ii.  16.  But  James  tells  us, 
"By  works  a  man  is  justified."  James,  ii.  24.  These  texts 
appear  to  contradict  each  other.  But  the  contradiction  dis- 
appears, when  we  examine  their  respective  contexts,  and 
see  the  different  subjects  on  which  the  two  AposUes  were 
speaking.  Paul  was  speaking  of  a  justification  in  the  sight 
of  God,  which  is  not  by  works;  and  James  was  speaking 
of  the  justification  of  the  reality  of  our  religion  before  men, 
which  is  by  works.  In  like  manner  all  the  apparent  contra- 
dictions in  Scripture  may  be  removed,  and  all  the  parts  be 
shown  to  harmonize  with  each  other.  And  this  perfect  har- 
mony is  a  proof  that  the  whole  was  written  under  the  inspi- 
ration of  the  same  divine  Spirit. 

3.  Another  argument  proving  the  Scriptures  to  be  the 
word  of  God  is  the  mysteries  therein  contained.  In  the 
Scriptures  are  contained  several  mysteries,  far  above  the  dis- 
covery of  reason.  Such  are,  the  doctrine  of  the  Trinity,  or 
of  three  persons  in  the  Godhead;  the  introduction  and  cause 
of  sin  and  misery ;  the  incarnation  of  the  Son  of  God  ;  the 
union  of  the  divine  and  human  nature  in  the  person  of  Christ. 
Salvation  for  sinners  through  his  obedience  unto  death ;  the 
renovation  of  the  soul  by  the  operation  of  the  Holy  Spirit, 
and  the  resurrection  of  the  dead.     It  is  not  possible  that 


CH.  II.1  THE  WORD  OF  GOD.  23 

these  sublime  mysteries  could  be  the  invention  of  men  ;  and 
much  less  of  the  illiterate  men  by  whom,  some  parts  of  the 
Scriptures  were  written.  The  mysteries  of  the  Scriptures, 
I  know,  have  sometimes  been  made  an  objection,  to  their 
divine  original.  But  these  mysteries  rather  are  a  proof,  that 
the  book  which  contains  them  is  a  revelation  from  an  incom- 
prehensible God. 

4.  The  antiquity  and  ivonderful  preservation  of  the  Scrip- 
tures, form  another  argument  to  prove  them  a  revelation 
from  God.  The  writings  of  Moses  are  much  the  oldest 
now  extant,  or  of  whicli  we  have  any  knowledge.  To  him 
are  ascribed  the  first  five  books  of  the  Scriptures  usually 
called  the  law.  On  account  of  the  little  connexion  the  Jews 
had  with  other  nations,  the  antiquity  of  the  books  of  Moses 
must  be  proved  from  the  Jewish  authority.  It  is  evident 
these  books  were  extant  in  the  time  of  tlie  kings;  for  they 
are  frequently  mentioned.  And  they  are  also  mentioned  by 
Joshua,  at  an  earlier  period,  so  that  these  hooks  were  extant 
in  his  time.  The  writings  of  Moses  are  far  more  ancient 
than  any  which  have  come  down  to  us  ;  and  the  whole  of 
the  Old  Testament,  has  a  claim  to  antiquity,  which  can  be 
made  by  few  other  books.  It  is  certain  the  whole  of  it  was 
written,  before  the  commencement  of  the  Ciirislian  era;  for 
Jews  as  well  as  Christians  have  it.  And  it  is  also  certain, 
that  the  completion  of  the  Old  Testament,  could  not  have 
been  later,  than  a  little  after  the  Babylonish  captivity ;  for 
then  the  Hebrew,  in  which  all,  except  a  very  small  part,  of 
the  Scriptures  of  the  Old  Testament  were  written,  ceased  to 
be  a  living  language. 

But  notwithstanding  the  antiquity  of  the  Scriptures,  many 
books  of  much  later  date  have  perished,  while  they  have 
been  preserved.  Besides  no  book  has  been  more  exposed 
to  destruction  than  the  Scriptures.  To  the  Jews  was  com- 
mitted the  keeping  of  the  oracles  of  God.  But  the  Jews 
experienced  many  revolutions  and  disasters.  At  times  al- 
most the  whole  nation  fell  into  idolatry,  and  the  few  who  ad- 
hered to  the  worship  of  the  true  God  were  persecuted.  In 
these  times  we  have  every  reason  to  believe  the  Scriptures 
were  neglected  and  destroyed.  And  so  scarce  had  copies  of 
the  Scriptures  become,  during  the  wicked  reigns  of  Manas- 
seh  and  Anion,  that  king  Josiah,  until  the  eighteenth  year  of 
his  reign,  appears  never  to  have  seen  a  copy.  After  this  the 
country  of  Judea  was  laid  waste  by  the  Chaldeans,  Jerusa- 
lem and  the  temple  therein  were  destroyed,  and  the  survivors 


24  THE  SCRIPTURES  [CH.  II, 

of  the  nation  were  carried  captive  to  Babylon.  But  still  the 
Scriptures  were  preserved.  After  the  return  of  the  Jews, 
they  experienced  many  distresses  under  the  Persian  and 
Grecian  monarchs.  Antiochus  Epiphanes  particularly, 
greatly  persecuted  them.  He  took  away  the  daily  sacrifices, 
suspended  the  temple  service  for  three  years  and  a  half,  en- 
deavoured entirely  to  extirpate  the  .Jewish  religion,  made  di- 
ligent search  for  all  copies  of  the  Scriptures,  burned  all  he 
found,  and  threatened  with  death  those  who  concealed  them. 
Similar  methods  were  afterwards,  in  the  beginning  of  the 
fourth  century  of  the  Christian  era,  used  by  the  Roman  Em- 
peror Dioclesian,  to  effect  the  entire  destruction  of  the  Scrip- 
tures ;  but  still  they  escaped.  yV.fterwards  almost  all  books 
and  monuments  of  learnnig  were  destroyed  by  the  Goths 
and  Vandals,  and  other  barbarous  nations,  who  overran  the 
greater  part  of  the  civilized  world.  And  all  these  exposures 
of  the  Scriptures,  and  attempts  to  destroy  them  took  place 
before  the  art  of  printing  was  invented,  when  all  the  copies 
were  in  manuscript,  and  when  therefore  they  must  have  been 
comparatively  very  few.  The  books  of  antiquity  which 
have  escaped  the  ravages  of  time  are  k\v.  But  the  Scrip- 
tures notwithstanding  the  hatred  of  the  wicked ;  and  their 
active,  powerful,  and  repeated  attempts  to  destroy  them,  have 
escaped  and  been  handed  down  to  us. 

This  wonderful  preservation  can  be  consistently  accounted 
for  in  no  other  way,  than  from  the  peculiar  care  of  Divine 
Providence,  which  shows  his  approbation  of  this  book,  and 
that  he  is  therefore  its  author. 

5.  Another  argument  in  favour  of  the  divinity  of  the  Scrip- 
tures, may  be  drawn  from  the  character  of  the  penmen.  An 
appearance  of  ostentation,  or  of  a  desire  of  applause,  is  not 
discoverable  in  their  writings.  They  take  no  pains  even 
when  penning  the  most  wonderful  facts,  or  the  most  myste- 
rious doctrines,  to  secure  the  belief  of  their  readers ;  they 
deliver  their  message,  witliout  apology  and  leave  their  rea- 
ders to  believe  or  not  as  they  please ;  but  at  their  peril. 
They  sufficiently  show  by  their  writings,  that  they  were 
men  of  piety,  candour,  and  integrity.  Although  they  had 
the  infirmities  which  are  inseparable  from  human  nature,  and 
although  some  of  them  occasionally  fell  into  great  sins  ;  yet, 
by  the  general  tenor  of  their  lives,  tliey  proved  themselves 
to  be  eminently  pious  men.  And  their  writings  also  prove 
them  to  have  been,  men  of  candour  and  integrity.  They 
without  reserve  recorded  the  faults  of  others,  even  of  kings 


CH.  II.]  THE  WORD  OF  GOD.  25 

and  rulers.  They  recorded  national  vices,  and  reproved 
them,  and  denounced  the  judgments  of  heaven  on  account  of 
them.  They  recorded  the  sins  of  their  near  friends  and  re- 
latives ;  as,  for  instance,  Moses  recorded  the  sin  of  his  bro- 
ther Aaron  in  making  the  golden  calf  at  Horeb.  And  they 
not  only  recorded  the  vices  of  others,  but  also  their  own  sins 
and  infirmities.  Moses  recorded  an  account  of  his  own  un- 
belief and  disobedience  at  the  rock  in  Kadesh  ;  for  which  he 
was  prohibited  an  entrance  into  the  land  of  Canaan.  David, 
in  his  Psalms  al hides  to  his  grievous  fall  in  his  conduct  to- 
wards Uriah  and  Baihsheba.  Solomon  in  the  Ecclesiastes 
has  informed  the  world  that  he  was  much  addicted  to  sen- 
sual pleasure.  Paul  has  left  on  record  of  himself,  that  his 
bodily  presence  was  weak,  and  his  speech  contemptible ; 
and  that  he  had  been  a  blasphemer,  a  persecutor  and  injuri- 
ous. Thus  the  writings  of  the  penmen  of  the  Scriptures 
sufficiently  prove  them  to  have  been,  men  of  great  candour 
and  integrity. 

If  they  were  not  divinely  inspired,  they  must  have  had  in 
view,  either  the  honour  or  advantage  of  their  nation,  or  of 
themselves.  Their  writings  sufficiently  prove,  that  their 
object  was  not  the  advancement  of  their  nation,  the  Jews. 
For  if  this  had  been  their  object,  they  would  have  cast  a  veil 
over  their  vices,  and  have  concealed  their  adversities.  But 
they  give  a  faithful  account  of  these  as  well  as  of  their  vir- 
tues and  prosperity.  Moses  records  them  to  have  been,  an 
obstinate,  stiff-necked,  rebellious,  unbelieving  people,  amidst 
the  most  astonishing  miracles  which  God  wrought  in  their 
favour;  and  that  for  their  wickedness,  the  whole  generation 
that  came  out  of  Egypt,  came  short  of  the  promised  land,  and 
fell  in  the  wilderness. 

This  instead  of  exalting  the  nation,  remains  on  record,  as 
a  perpetual  reproach.  The  historical  books  of  the  Old  Tes- 
tament, record  many  and  great  calamities,  which  fell  upon 
them;  and  these  are  represented  as  judgments  of  God  for 
their  sins.  The  prophetical  books  represent  them  as  greatly 
corrupted,  and  denounce  the  divine  vengeance  against  them 
for  their  sins.  The  writers  of  the  New  Testament  freely 
record  the  corruptions  of  their  nation,  and  condemn  them. 
They  unequivocally  charge  them  with  the  atrocious  crime  of 
the  murder  of  the  Son  of  God;  and  they  threatened  them 
with  the  most  dreadful  judgments.  Thus  it  is  evident  that 
their  object  in  writing  the  Scriptures  could  not  have  been  the 
advancement  of  their  nation. 
3 


26  THE  SCRIPTURES  [CH.  II. 

Nor  could  their  object  have  been  their  own  temporal  ad- 
vantage. Some  of  them,  as  Moses,  Joshua,  David,  and  So- 
lomon were  already  at  the  head  of  the  nation,  and  they  could 
expect  no  more.  And  with  respect  to  the  first  two  it  is 
worthy  of  remark,  that,  although  in  their  power  so  to  do, 
neither  of  them  made  provision  for  their  children,  to  succeed 
after  their  death  to  the  honour  and  authority  which  they  pos- 
sessed ;  or  even  to  secure  for  them  any  peculiar  privileges 
above  the  rest  of  the  nation.  Further  the  penmen  of  Scrip- 
ture, took  a  strange  method  to  advance  their  own  interest  if 
this  had  been  their  object.  For  the  course  they  pursued 
was  calculated  to  bring  down  upon  them  the  odium  of  both 
Jews  and  Heathen.  And  indeed  many  of  them  spake  and 
wrote  at  the  imminent  hazard  of  their  property  and  lives ; 
and  some  of  them  sealed  with  their  own  blood  the  truths 
they  penned.  Hence  we  cannot  give  any  satisfactory  reason 
why  they  wrote  as  they  did,  unless  it  be  that  they  were  di- 
vinely inspired,  and  moved  by  the  Holy  Ghost. 

6.  That  the  Scriptures  are  the  word  of  God,  may  be 
proved  from  the  iconderful  establis/iment,  success,  and  pro- 
gress of  the  christian  religion.  That  there  was  such  a  per- 
son as  Jesus  Christ ;  who  appeared  in  the  land  of  Judea, 
about  1800  years  since,  professed  himself  to  be  a  teacher 
come  from  God,  and  founded  the  christian  religion,  no  one 
can  consistently  deny  who  gives  any  credit  to  historical  tes- 
timony. For  of  the  existence  of  such  a  person  we  have  as 
certain  proof,  as  of  the  existence  of  any  man  who  lived  be- 
fore our  times.  No  one  can  doubt  that  there  was  such  a 
person  as  Mahomet  who  founded  the  Mahometan  religion  ; 
nor  that  there  were  such  men  as  Luther  and  Calvin  from 
whom  the  denominations  of  christians  called  Lutherans  and 
Calvinists  took  their  names.  Neither  can  any  one  reasona- 
bly doubt  that  there  was  such  a  person  as  Jesus  Christ,  from 
whom  christians  derive  their  name.  The  question  is,  not 
whether  there  was  such  a  person  ;  but  whether  he  was,  what 
he  professed  himself  to  be,  a  teacher  sent  from  God  ;  and 
whether  the  religion  which  he  founded  is  of  divine  authority. 
I  will  not  here  consider,  the  proofs  in  favour  of  the  divine 
mission  of  Christ,  which  are  furnished  by  the  purity  of  his 
doctrines  and  precepts,  by  the  miracles  which  he  performed, 
by  the  fulfdment  of  ancient  prophecy  in  him,  and  by  the  pro- 
phecies which  he  delivered.  These  shall  be  attended  to  in 
their  proper  place  hereafter.  I  v/ould  here  only  show  that 
the  power  of  God  is  manifested,  in  the  wonderful  establish- 


CH.  II.]  THE  WORD  OF  GOD,  27 

ment,  success,  and  progress,  of  the  christian  religion,  and  that 
he  has  hereby  owned  it  as  divine. 

Jesus  Christ,  the  founder  of  the  christian  religion,  was  a 
person,  in  the  estimation  of  the  world,  of  mean  birth,  in 
respect  of  worldly  wealth,  honour,  and  power.  He  lived  in 
obscurity  until  he  was  thirty  years  old.  When  he  appeared 
as  a  public  teacher,  he  had  but  few  disciples,  and  these  gene- 
rally of  the  lower  class  of  the  people.  The  twelve  apostles 
whom  he  chose  to  be  the  witnesses  of  his  ministry,  and  the 
publishers  of  his  doctrine,  were  fishermen,  and  publicans,  with- 
out human  learning,  wealth,  power,  or  friends  to  give  them 
influence.  The  doctrines,  which  he  and  his  Apostles  after 
him  taught,  were  opposed  to  all  the  religions  of  the  Gentile 
world,  and  also  to  the  Jewish  religion,  as  it  was  then  gene- 
rally corrupted.  They  were  opposed  also  to  the  passions, 
the  prejudices,  the  education,  and  the  worldly  interests  of 
the  men  to  whom  they  were  addressed.  Christ  was  hated 
and  persecuted  by  the  Jews,  and  was  finally  apprehended 
by  them,  and  put  to  an  ignominious  death  as  a  notorious 
malefactor.  In  his  name,  after  his  death,  the  Apostles  went 
forth  under  all  these  disadvantages,  to  establish  the  christian 
religion.  The  most  determined  opposition  was  made  against 
them,  both  by  the  Jews,  and  by  the  powerful  Roman  em- 
pire. They  were  threatened,  fined,  imprisoned,  tortured  in 
almost  evey  way  that  malice  could  devise,  and  many  of  them 
were  put  to  death.  Is  it  probable,  or  possible,  that  the  chris- 
tian religion,  under  all  these  discouraging  circumstances, 
will  be  established  ?  We  may  answer  in  the  words  of  Ga- 
maliel, "  if  this  counsel,  or  this  work  be  of  men,  it  will  eome 
to  nought ;  but  if  it  be  of  God  ye  cannot  overthrow  it." 
Acts  V.  38,  39.  But  what  was  the  result?  The  christian  re- 
ligion surmounted  every  obstacle.  It  triumphed  over  the 
passions,  the  prejudices,  the  education,  and  the  worldly  inte- 
rests of  men.  It  triumphed  over  the  arms,  and  the  persecu- 
tions of  the  powerful  Roman  empire  ;  and  it  triumphed  over 
the  empire  itself,  so  that  in  less  than  three  centuries  from  the 
death  of  its  founder,  christianaty  became  the  established  reli- 
gion of  that  very  empire  which  had  exerted  all  its  power  to 
crush  it. 

Surely  nothing  short  of  the  power  of  God  could  under 
such  circumstances,  have  so  established,  succeeded,  and 
maintained  Christianity ;  and  this  exertion  of  divine  power 
in  its  favour,  argues  that  God  approves  of  it,  and  that  there- 
fore it  is,  what  it  professes  to  be,  of  divine  originai* 


28  THE  SCRIPTURES  [CH.  II. 

It  has  been  objected  to  this  argument,  that  the  Mahometan 
religion,  arose  from  as  small  beginnings,  and  has  become  as 
extensive  as  the  christian.  But  the  objection  is  not  valid  ; 
for  the  circumstances  attending  the  propagation  of  the  two 
religions  were  very  different.  The  Mahometan  religion 
was  propagated  by  force  of  arms  ;  the  christian  without,  and 
in  opposition  to  arms.  The  Mahometan  religion  was  grati- 
fying to  the  passions  and  corruptions  of  human  nature;  it 
allowed  of  many  impurities  in  this  life,  and  promised  a  Para- 
dise of  sensual  pleasure  to  its  votaries  in  the  next.  The 
christian,  on  the  contrary,  made  no  compromise  with  the 
corrupt  propensities  of  human  nature  ;  but  forbade  every  sin, 
and  inculcated  holiness  under  the  severest  penalties.  As 
Mahomet  was  at  the  head  of  an  army,  self-interest,  doubtless, 
influenced  many  to  join  him.  But  the  christian  religion, 
unsupported  and  persecuted  by  the  civil  powers,  could  not 
be  embraced,  but  at  the  imminent  hazard  of  properly  and 
life.  The  two  cases  were  entirely  dissimilar.  The  one 
was  established  by  the  power  of  man  ;  but  in  the  establish- 
ment of  the  other,  the  power  of  God  is  clearly  manifest,  by 
which  he  has  owned  it  to  be  divine. 

And  as  God  extended  his  power  to  establish  the  christian 
religion,  so  his  power  is  manifested  in  its  continuance  and 
progress  in  the  world,  notwithstanding  the  subtle,  powerful, 
persevering,  and  determined  attempts,  which  its  enemies  on 
earth,  aided  by  the  powers  of  darkness,  have  made  to  destroy 
it.  It  has  withstood,  repeated  and  long  continued  shocks  of 
bloody  persecutions.  It  has  passed  through  the  more  dan- 
gerous trial  of  courtly  favour,  the  formal  homage  of  the  great, 
and  of  being  surrounded  with  external  splendour.  It  has 
had  to  contend  wdth  superstition,  enthusiasm,  and  fanaticism 
assuming  its  name.  It  has  often  been  exposed  to  prejudice 
and  reproach  by  the  defection  of  its  professed  friends ;  and 
it  has  been  assailed  by  infidelity,  prepared  and  strengthened 
for  the  combat  by  human  science.  But  it  has  stood  all  these 
mighty  eftbrts ;  and  it  still  stands,  and  is  gaining  ground. 
Surely  an  Almighty  arm  supports  it !  surely  the  Lord  is  on 
its  side,  or  it  must  long  since  have  been  driven  from  the 
earth ! 

PART  II. 

7.  The  Scriptures  manifest  themselves  to  be  the  word  of 
God  by  the  purity  of  their  doctrines  and  precepts.     These 


CH.  II.]  THE  WORD  OF  GOD.  29 

are  all  holy.  The  Scriptures  leach  us  that  God  is  holy,  that 
he  hates  sin,  and  that  he  will  punish  it.  Thus  we  read,  "  I 
the  Lord  your  God  am  holy."  Lev.  xix.  2.  "  Holy,  holy, 
holy  is  the  Lord  of  hosts."  Is.  vi.  3.  "  Thou  art  of  purer 
eyes  than  to  behold  evil,  and  canst  not  loolv  on  iniquity." 
Hab.  i.  13.  "Thou  art  not  a  God  that  hath  pleasure  in 
wickedness :  neither  shall  evil  dwell  with  thee.  Thou 
hatest  all  workers  of  iniquity."  Ps.  v,  4,  5.  "  God  is  angry 
with  the  wicked  everyday."  Ps.  vii.  11.  "There  is  no 
peace,  saith  the  Lord,  unto  the  wicked."  Is.  xlviii.  22. 
"  The  wicked  shall  be  turned  into  hell,  and  all  the  nations 
that  forget  God."  Ps.  ix.  11.  "Upon  the  wicked  he  shall 
rain  snares,  fire,  and  brimstone,  and  an  horrible  tempest: 
this  shall  be  the  portion  of  their  cup."  Ps.  xi.  6.  These 
are  a  few  specimens  of  the  declarations,  with  which  the 
Scriptures  abound,  proving  that  God  is  holy,  that  he  hates 
sin,  and  that  he  will  punish  it.  And  they  record  many  ex- 
amples of  punishments  indicted  upon  sinners  in  this  life,  for 
their  sins,  all  of  which  show  the  holiness  of  God,  and  his 
utter  abhorrence  of  sin  and  disposition  to  punish  it.  The 
Scriptures  also  teach  us  that  Jesus  Christ  is  a  holy  Saviour. 
He  "  did  no  sin,  neither  was  guile  found  in  his  mouth."  1 
Pet.  ii.  22.  He  "  is  holy,  harmless,  undefiled,  separate  from 
sinners."  Heb.  vii.  26.  "  He  was  manifested  to  take  away 
our  sins."  and,  "  that  he  might  destroy  the  works  of  the 
devil."  1  John  iii.  5,  8.  And  he  "  gave  himself  for  us,  that 
he  might  redeem  us  from  all  iniquity,  and  purify  unto  him- 
self a  peculiar  people,  zealous  of  good  works."  Tit.  ii.  14. 
They  teach  us  that  the  people  of  God  are  holy.  They  are 
"  an  holy  nation,  a  peculiar  people."  1  Pet.  ii.  9.  They 
also  teach  us  that  the  law  of  God  is  holy,  giving  no  license 
for  the  least  sin  :  but  forbidding  every  sin,  and  requiring  per- 
fect holiness  in  heart  and  life,  under  the  severest  penalties. 
They  teach  us  that  the  gospel  is  holy,  requiring  of  all  who 
are  saved  by  it,  to  "  depart  from  iniquity."  2  Tim.  ii.  19. 
And  "  that  denying  ungodliness  and  worldly  lusts,  we  should 
live  soberly,  rigliteously,  and  godly  in  this  present  world." 
Tit.  ii.  12.  They  teach  us  that  the  worship  which  God 
requires  of  us  is  holy.  "  God  is  a  Spirit,  and  they  that 
worship  him  must  worship  him  in  spirit  and  truth."  John 
iv.  24.  And  they  teach  us  that  heaven  is  a  lioly  place,  into 
which,  "  shall  in  no  wise  enter  any  thing  that  defileth."  Rev. 
xxi.  27. 

We  do  not  find  such  holy  doctrines  and  precepts,  in  the 
3* 


30  THE  SCRIPTURES  [CH.  II. 

best  of  human  writings,  except  those  which  are  drawn  from 
the  Scriptures.  If  we  examine  the  systems  of  religion 
among  tlie  Heathen,  we  shall  find  their  gods  represented  as 
examples  of  moral  impurity,  instead  of  forbidding  sin,  and 
requiring  holiness  in  mankind.  And  as  were  the  supposed 
gods,  so  was  the  worship  rendered  to  them.  It  is  true, 
there  are  excellent  moral  precepts  in  the  writings  of  some  of 
the  Heathen  moralists ;  but  even  the  best  of  them  allowed  of 
some  sins  which  the  Scriptures  forbid. 

Again,  if  we  examine  the  Koran,  esteemed  the  best  book 
among  ttie  Mahometans,  we  shall  find  it  conniving  at  many 
impurities  in  this  world,  and  promising  to  the  good  a  Para- 
dise of  sensual  pleasure  in  the  next.  And  if  we  examine  the 
writings  of  Deists,  we  shall  in  these  find  no  such  holy  sys- 
tem as  the  Script\ires  contain.  They  indeed  admit  the  being 
of  a  God;  but  lioliness  is  generally  omitted  in  the  list  of  his 
perfections.  Their  system  of  morality  is  very  imperfect; 
and  the  moral  precepts  they  inculcate,  want  the  high  sanc- 
tions with  which  the  moral  system  of  the  Scriptures  is  en- 
forced. 

Such  a  book  as  the  Scriptures,  the  like  of  which  we  no 
where  find  ;  which  every  where  considers  God  as  a  perfectly 
holy  being,  which  contains  none  other  tlian  holy  doctrines 
and  precepts,  and  which  inculcates  perfect  holiness  under 
the  severest  penalties,  could  have  for  its  author,  none  other 
than  a  holy  God.  For  if  it  had  been  the  invention  of  man, 
it  would  have  been  more  congenial  with  the  natural  inclina- 
tion of  his  corrupt  heart. 

If  the  Scriptures  were  not  given  by  inspiration  of  God, 
they  could  not  have  been  written  by  good  men ;  because 
good  men  would  never  have  imposed  them  upon  the  world 
as  the  word  of  God;  for  by  acting  thus,  they  would  have 
proved  themselves  to  be  deceivers,  and  therefore  very  wick- 
ed, instead  of  good  men.  And  to  attribute  the  invention  of 
such  holy  doctrines  and  precepts  to  bad  men  is  absurd  ;  for 
it  is  contrary  to  their  opinions,  their  disposition,  and  their 
practice.  Hence  we  conclude  that  the  men  who  wrote  the 
Scriptures  were  holy  men,  and  that  they  spake  as  they  were 
moved  by  the  Holy  Ghost.  The  Scriptures  themselves  ex- 
hibit in  every  part  of  them,  in  the  purity  of  their  contents, 
that  they  are  the  word  of  a  holy  God. 

8.  The  Scriptures  prove  themselve  to  be  the  word  of  God 
by  the  scope,  of  the  tvhole  of  them,  which  is  to  give  all  glory 
to  God.     The  whole  scope  of  the  Scriptures  is  to  advance 


CH.    II.]  THE  WORD  OF  GOD.  31 

the  glory  of  the  divine  perfections,  and  to  abase  the  creature. 
As  exemplifying  the  general  scope  of  the  Scriptures,  in 
ascribing  all  glory  to  God,  take  the  following  texts.  "  Of 
him,  and  through  him,  and  to  him  are  all  things :  to  whom 
be  glory  for  ever."  Rom.  xi.  H6.  "For  mine  own  sake, 
even  for  mine  own  sake  Avill  I  do  it ;  for  how  should  my 
name  be  polluted  ?  and  I  will  not  give  my  glory  unto 
another."  Is.  xlviii.  11.  "I  am  the  Lord,  that  is  my 
name,  and  my  glory  will  I  not  give  to  another."  Is.  xlii.  8. 
"  Whether  therefore  ye  eat  or  drink,  or  whatsoever  ye  do, 
do  all  to  the  glory  of  God."  1  Cor.  x.  31.  In  like  manner 
the  general  scope  of  the  Scriptures  is  to  abase  man.  In  his 
natural  state  according  to  this  book,  his  "mind  is  enmity 
against  God  ;  not  subject  to  the  law  of  God."  Rom.  viii.  7. 
"  He  receiveth  not  the  things  of  the  Spirit  of  God  ;  for  they 
are  foolishness  unto  him ;  neither  can  he  know  them,  be- 
cause they  are  spiritually  discerned."  1  Cor.  ii.  14. 
"  There  is  none  righteous,  no  not  one.  There  is  none  that 
understandeth,  there  is  none  that  seeketh  after  God.  They 
are  all  gone  out  of  the  way,  they  are  together  become  un- 
profitable. Their  throat  is  an  open  sepulchre  ;  the  poison 
of  asps  is  under  their  lips  ;  whose  mouth  is  full  of  cursing, 
and  bitterness."  Rom.  iii.  10 — 14.  "  The  heart  of  the 
sons  of  men  is  full  of  evil,  and  madness  is  in  their  heart 
while  they  live."  Eccl.  ix.  3.  Such  is  the  humiliating 
representation  which  the  Scriptures  give  of  the  natural  state 
of  man.  And  further  thej*  teach  the  christian,  who  has  been 
brought  out  of  this  deplorable  state,  that  he  owes  all  he  has 
and  is,  to  the  sovereign  grace  of  God,  and  that  to  him  is  all 
the  glory  due.  "  By  grace  are  ye  saved,  through  faith;  and 
that  not  of  yourselves  it  is  the  gift  of  God  :  Not  of  works 
lest  any  man  should  boast,"  Eph.  ii.  8,  9.  "  No  flesh 
should  glory  in  his  presence.  He  that  glorieth,  let  him 
glory  in  the  Lord."  1  Cor.  i.  29.  31.  Such  is  the  general 
scope  of  the  whole  of  the  Scriptures. 

This  proves  that  they  are  a  revelation  fron'i  God.  If  the 
Bible  had  been  merely  a  human  production,  and  this  too  of 
wicked  men,  purposely  deceiving  the  world,  as  it  must  have 
been,  if  it  is  a  mere  human  production,  for  good  men  would 
not  have  practised  such  imposition,  the  glory  of  the  creature 
would  naturally  have  been  aimed  at  more  than  that  of  the 
Creator.  Man  would  not  have  been  debased  so  low,  and 
stripped  of  all  goodness,  and  represented  as  prone  to  all  evil ; 
and  all  glorying  would  not  have  been  denied  him.     This  is 


32  THE  SCniPTCRES  [CH.    II. 

contrary  to  human  nature,  as  it  appears  in  the  exhibition  we 
have  of  it,  on  the  historic  page,  in  the  conduct  of  men  in  the 
world  around  us,  and  in  the  exercises  of  our  own  hearts  be- 
fore they  were  renewed  by  divine  grace.  Since  then  the 
scope  of  the  whole  of  the  Scriptures  is  to  humble  man,  and 
advance  the  divine  glory,  which  is  contrary  to  the  whole 
bent  of  a  wicked  man's  disposition ;  and  since  a  good  man 
would  not  have  composed  the  Scriptures,  and  then  imposed 
them  upon  the  world  as  of  divine  authority,  they  cannot  be 
a  human  production,  but  must  be  of  divine  original. 

9.  An  argument  in  favour  of  the  divine  inspiration  of  the 
Scriptures,  may  be  drawn  from  their  happy  influence  in 
meliorating  the  state  of  society  and  of  individuals.  It  is  a 
rational  expectation,  that  a  revelation  from  God  should  have 
a  tendency  to  make  men  better  and  happier.  This  the  re- 
ligion taught  in  the  Scriptures,  as  far  as  it  has  operated,  with 
its  own  influence,  has  done,  and  still  continues  to  do.  Of 
this  we  may  be  convinced,  by  contrasting  the  state  of  society 
in  nations,  while  they  were  Heathen,  with  what  it  was  after 
the  introduction  of  revealed  religion  among  them.  In  na- 
tions where  the  Scriptures  have  not  been  known,  idolatry 
has  universally  prevailed  ;  and  this  has  been  attended  with 
the  most  absurd,  immoral,  and  cruel  practices.  Idolatry, 
with  its  attendant  abominable  rites,  has  been  banished,  where 
the  Scriptures  have  been  received.  Further,  contrast  our 
state  with  that  of  Heathen  nations  of  the  present  day  ;  in 
regard  to  civilization,  knowledge,  morality,  humanity,  be- 
nevolence, and  temporal  happiness  ;  and  if  we  are  candid  we 
must  acknowledge  that  the  comparison  is  greatly  in  our 
favour  ;  and  what  has  made  the  difference  ?  Doubtless  it  is 
chiefly  owing  to  the  influence  of  revelation.  They  who 
deny  the  Scriptures  to  be  the  word  of  God,  may  extol  the 
power  of  human  reason,  unassisted  by  revelation  to  guide 
men  into  truth  and  happiness;  but  the  greater  part  of  that 
very  knowledge,  which  they  boast  as  having  acquired  by  the 
power  of  reasen,  they  have  derived  from  revelation,  "  Hav- 
ing grazed,"  as  one  expresses  it,  "  in  the  pastures  of  revela- 
tion, they  boast  of  having  grown  fat  in  the  meadows  of 
reason."  We  have  no  sufficient  cause  to  suppose  that  with- 
out the  Scriptures  we  would  be  in  a  better  state  than  our 
Pagan  forefathers;  but  on  the  contrary  we  have  every  reason 
to  believe  that  with  them,  we  should  now  be  worshipping 
the  sun  and  moon,  bowing  down  to  graven  images,  paying 
religious   homage   to  the  inferior   and   inanimate  creation, 


CH.    II.]  THE  WORD  OF  GOD.  33 

sacrificing  even  our  children  to  our  gods,  and  living  in  all 
the  other  enormities  of  the  Heathen  world.  Human  reason, 
be  it  ever  so  much  cultivated,  is  insufficient  without  the  aid 
of  revelation,  to  lead  men  to  renounce  idolatry,  and  make 
them  virtuous.  This  is  proved  by  the  history  of  the  most 
enlightened  of  the  Pagan  nations.  For  Eg\pt,  Greece,  and 
Rome,  as  they  improved  in  human  science,  increased  the 
number  of  their  gods,  became  more  and  more  absurd  in  their 
idolatry,  and  more  immoral  in  their  practice. 

Facts  unquestionably  prove  that  the  state  of  society  has 
been  greatly  improved  by  the  introduction  of  the  Scriptures 
into  a  country,  and  the  reception  and  belief  of  them  by  the 
people.  And  the  happy  inlluence  of  the  religion  of  the 
Scriptures  on  the  state  of  society  is  further  evidenced,  by  a 
comparison  of  those  places  which  enjoy  the  stated  preaching 
of  the  word,  and  are  attentive  to  it,  with  those  places  in  a 
christian  land,  where  they  are  destitute  of  the  stated  minis- 
trations of  the  word,  and  love  to  have  it  so.  The  difference 
must  be  apparent,  to  even  a  superficial  observer.  It  is 
equally  evident  that  the  Scriptures  have  been  and  are  a 
source  of  happiness  to  individuals.  Their  influence  has 
often  prevented  men  from  doing  that  injury  to  one  another, 
which  otherwise  they  would  have  done.  They  have  often 
prevented  persons  from  injuring  themselves,  by  keeping 
them  from  those  courses  which  lead  to  mischief  and  ruin  in 
this  world.  They  have  raised  the  female  sex  to  that  rank 
in  society,  and  those  enjoyments,  which  they  ought  to  have  ; 
but  which  have  been  uniformly  denied  them,  where  the 
Scriptures  were  not  known.  They  have  regulated  and  re- 
fined the  social  feelings,  and  thus  increased  social  happiness. 
They  have  promoted  industry,  frugality,  economy,  tempe- 
rance, and  the  like  virtues,  and  thus  have  prevented  temporal 
misery,  and  increased  the  temporal  happiness  of  individuals. 
And  they  have  by  their  spiritual  supports  and  consolations, 
greatly  lessened  the  weight  of  trials,  and  afTorded  unspeaka- 
ble happiness  to  the  soul.  But  of  this  we  shall  speak  more 
in  the  illustration  of  the  next  argument.  Thus  the  Scriptures 
have  unquestionably  meliorated  the  state  of  society  and  of 
individuals. 

It  is  true  the  religion  taught  in  the  Scriptures,  has  been 
the  occasion  of  much  misery  to  mankind  from  contentions, 
and  wars,  and  persecutions.  But  these  are  not  to  be  ascribed 
to  the  Scriptures  as  their  cause;  for  they  inculcate  directly 
the  contrary  spirit  and  conduct.     It  is  not  the  religion  of  the 


34  THE  SCRIPTURES  [CH.    II, 

Scriptures,  but  the  want  of  this  religion,  that  is  the  cause  of 
contentions,  wars,  and  persecutions.  The  Scriptures  incul- 
cate universal  benevolence  ;  love  to  all  men,  even  to  enemies. 
The  religion  which  they  teach,  "  is  first  pure,  then  peacea- 
ble, gentle,  and  easy  to  be  entreated,  full  of  mercy."  Jam. 
iii.  17.  They  enjoin,  "let  all  bitterness,  and  wrath,  and 
anger,  and  clamour,  and  evil-speaking,  be  put  away  from 
you,  with  all  malice ;  and  be  ye  kind  one  to  another,'  tender 
hearted,  forgiving  one  another."  Eph.  iv.  31,  32.  They 
who  reject  the  divine  authority  of  the  Scriptures,  ought  not 
to  charge  upon  them  the  contentions  and  persecutions  which 
may  have  prevailed  among  diflerent  sects  towards  each 
other;  or  the  wars  which  may  have  orignated  from  quarrels 
and  disputes  about  religion.  If  they  have  read  the  Scriptures 
they  must  know  that  they  do  most  unequivocally  forbid  such 
a  spirit  and  such  conduct.  The  cause  of  these  things  is 
found  not  in  revealed  religion  ;  but  in  the  want  of  it,  and  in 
the  corruption  of  human  nature.  That  which  is  calculated 
to  produce  the  best  effects,  may  be  and  has  been  perverted 
by  wicked  men  to  answer  the  worst  of  purposes.  This  has 
been  the  case  with  the  Scriptures ;  but  this  is  no  argument 
against  them. 

It  is  asserted  without  fear  of  contradiction,  if  the  Scrip- 
tures influenced  the  hearts  and  lives  of  all  mankind,  if  all 
obeyed  the  precepts  of  the  Bible,  the  sword  would  be  beat 
into  the  plough-share,  and  the  spear  into  the  pruning  hook, 
and  wars  would  cease  to  the  ends  of  the  earth.  Our  lives 
would  no  more  be  in  danger  from  the  midnight  assassin;  our 
property  from  the  robber,  the  incendiary,  or  the  dishonest 
dealer ;  nor  our  character  from  the  envenomed  tongue  of 
detraction  and  slander ;  our  ears  would  no  more  be  assailed 
with  the  language  of  the  pit,  proceeding  from  profane  lips  ; 
nor  would  men  any  more  drown  reason,  distress  families, 
ruin  character  and  estate,  and  shorten  life,  by  the  intoxicat- 
ing draught.  On  the  contrary,  righteousness  and  peace  and 
happiness,  would  every  Avhere  prevail  in  our  world.  Any 
one  acquainted  with  the  Scriptures  must  be  convinced  that 
this  representation  is  not  exaggerated.  And  can  a  book 
which  breathes  so  much  benevolence,  and  which  is  pro- 
ductive of  such  blessed  effects,  be  an  imposture  ?  It  bears 
the  image  of  him  who  is  love,  and  by  its  happy  influence  is 
proved   to  be  what  it  professes  to  be,  a  revelation  from  him. 

10.  That  the  Scriptures  are  the  word  of  God  is  proved 
from  their  light  and  power  to  convince,  convert,  and  com- 


CH.  n.]  THE  WORD  OF  GOD.  35 

fort  the  soul.  It  is  certain  the  Scriptures  have  often  been 
made  the  means  of  convincing  persons  of  sin,  and  converting 
them  from  an  evil  course  of  life  to  the  practice  of  virtue. 
Many  have  known  by  experience,  that  they  are  indeed 
"quick  and  powerful,  and  sharper  than  any  two-edged 
sword,  piercing  even  to  the  dividing  asunder  of  soul  and 
spirit,  and  of  the  joints  and  marrow,  and  a  discerner  of  the 
thoughts  and  intents  of  the  heart."  Heb.  iv.  12.  Many  have 
felt  them  to  be  "  mighty  to  the  pulling  down  of  strong  holds  : 
casting  down  imaginations,  and  every  high  thing  that  exal- 
teth  itself  against  the  knowledge  of  God."  2  Cor.  x.  4,  5. 
Consider  the  history  of  this  and  that  man,  in  the  circle  of 
your  acquaintance.  Is  he  not  visibly  and  greatly  changed 
from  what  he  once  was  ?  Not  long  since,  he  lived  as  though 
there  was  no  God,  to  whom  he  was  accountable.  He  was 
unconcerned  about  his  eternal  welfare.  He  wholly  minded 
earthly  things.  He  gave  free  scope  to  the  gratification  of  his 
selfish  and  corrupt  passions.  He  disregarded  the  counsels 
of  his  friends.  He  neglected  prayer.  He  took  the  name  of 
God  in  vain.  He  disregarded  his  Sabbaths.  He  delighted 
in  wickedness.  View  him  now  ;  and  must  it  not  be  acknow- 
ledged, even  by  the  enemies  of  religion,  that  a  great  and  im- 
portant change  has  taken  place  ?  He  now  fears  God.  He 
grieves  over  his  past  life.  His  great  concern  is  the  salvation 
of  his  soul.  His  chief  delight  is  in  the  service  and  enjoy- 
ment of  God.  The  worship  of  God  is  maintained  in  his 
family  and  in  his  closet.  He  fears  to  injure  his  fellow  men. 
He  is  just  in  his  dealings.  He  is  tender  of  the  good  name 
of  others.  He  is  charitable  to  the  poor.  His  lips  avoid  de- 
ceit and  speak  the  meaning  of  his  heart.  He  is  temperate 
in  all  things.  He  forgives  his  enemies.  His  heart  is  ex- 
panded with  benevolence  towards  all  men.  He  is  the  affec- 
tionate partner,  the  tender  parent,  the  dutiful  child,  the  friend 
in  need,  the  good  citizen,  and  the  universal  philanthropist. 
Ask  him,  whence  this  change?  and  he  will  tell  you  it  was 
effected  by  the  truths  of  the  Scriptures  as  the  means.  This 
is  not  an  imaginary  picture ;  but  it  is  one,  the  original  of 
which  we  frequently  see. 

And  as  the  Scriptures  are  powerfully  instrumental  to  the 
conviction,  and  conversion  of  sinners,  so  also  to  the  comfor- 
ting and  establishing  of  believers.  Many  by  precious  expe- 
rience know  this.  By  the  Scriptures  they  have  been  estab- 
lished in  the  faith,  and  have  continued  steadfast,  unmoveable, 
always  abounding  in  the  work  of  the  Lord.     From  the  Scrip- 


36  THE  SCRIPTURES  [cH.  II. 

tures  they  have  derived  comfort,  which  they  would  not  ex- 
change, for  all  that  the  world  can  afford.  The  religion  of 
the  Scriptures  has  sweetened  the  bitter  potions  of  life.  It 
has  enlightened  a  dungeon  ;  and  it  has  imparted  contentment 
to  every  situation.  Visit  the  cottages  of  the  pious  poor,  and 
there  you  may  see  the  smile  of  contentment,  under  circum- 
stances the  most  abject;  there  you  may  hear  the  expression 
of  gratitude  to  God  for  their  coarse  and  scanty  fare.  Search 
into  the  cause  of  such  a  frame  of  mind,  and  you  will  find  it 
in  the  religion  of  the  Scriptures,  which  they  have  chosen  as 
their  heritage.  Listen  to  the  expressions  which  break  from 
the  lips  of  that  pious  person  who  has  just  been  bereaved  of 
an  affectionate  partner,  or  of  a  beloved  and  perhaps  an  only 
child.  "The  Lord  gave,  and  the  Lord  hath  taken  away; 
blessed  be  the  name  of  the  Lord."  Job.  i.  21.  Visit  the 
sick  bed  of  ihe  christian,  and  witness  his  composure,  pa- 
tience, and  resignation.  Ask  him  whence  these  arise,  and 
he  Avill  tell  you  from  the  instructions  and  promises  of  the 
Scriptures.  Go  to  the  dying  bed  of  the  christian,  and  you 
will  frequently  hear  from  his  lips  such  language  as  the  fol- 
lowing. "  Though  I  walk  through  the  valley  of  the  shadow 
of  death,  I  will  fear  no  evil :  for  thou  art  with  me  ;  thy  rod 
and  thy  staff  they  comfort  me."  Ps.  xxiii.  4.  "  I  know 
whom  1  have  believed,  and  I  am  persuaded  he  is  able  to  keep 
that  which  I  have  committed  unto  him  against  that  day." 
2  Tim.  i.  12.  "  O  death,  where  is  thy  sting."  1  Cor.  xv, 
55.  Thus  have  some  christians  been  enabled  to  meet  death. 
The  principles  of  infidelity  give  no  such  triumph  or  support. 
It  is  true,  infidels  have  sometimes  died  with  composure ;  but 
their  composure  has  generally  arisen  from  insensibility.  Of 
triumphs  they  cannot  boast,  and  generally  even  composure 
has  failed  them  ;  their  consciences  have  been  awakened, 
their  fears  have  been  excited,  and  their  principles  have  failed 
them  in  this  honest  hour  of  trial.  Many  have  in  that  hour 
renounced  their  infidelity,  and  expressed  their  deep  regret  at 
their  former  principles  and  conduct;  but  no  real  christian 
has  ever  in  that  hour,  renounced  his  principles  for  some 
other,  or  regretted  that  he  was  a  christian.  And  the  religion 
of  the  Scriptures,  has  enabled  persons  to  meet  death  with 
composure,  and  triumph  not  only  in  its  ordinary  course ; 
but  in  its  most  terrific  forms.  The  martyrs  through  its  in- 
fluence have  rejected  every  offer  which  was  not  consistent 
with  a  good  conscience,  and  have  preferred  torture  and  death, 
rather  than  life  and  worldly  honours,  at  the  expense  of  the 


CH.  II.]  THE  WORD  OF  GOD.  37 

answer  of  a  good  conscience ;  and  have  been  composed,  and 
even  triumphed  on  the  rack  and  the  scaffold,  and  at  the  stake, 
to  the  amazement  and  confusion  of  their  cruel  persecutors. 

And  is  it  possible,  that  such  a  religion,  which  brings  forth 
such  fruit,  and  affords  such  consolations,  can  be  the  inven- 
tion of  impostors?  No  !  the  power  of  the  Scriptures  in  dis- 
covering the  sinner  to  himself,  and  in  transforming  the  soul 
into  the  image  of  God,  and  in  giving  support  and  comfort  in 
the  most  trying  seasons,  proves  that  they  have  a  higher  ori- 
gin, even  from  above,  and  that  they  were  given  by  inspira- 
tion of  God. 

PART  III. 

11.  That  the  Scriptures  are  the  word  of  God  is  proved  by 
the  miracles  they  record.  A  miracle,  signifies  an  effect  con- 
trary to  the  established  course  of  things,  or  a  deviation  from 
the  laws  of  nature.  The  world  is  evidently  governed  by 
general  laws.  And  when  effects  are  produced  according  to 
the  natural  course  of  Dllings  ;  or  when  we  do  not  know,  but 
there  may  be  a  natural  connexifn  between  the  cause  and  ef- 
fect, however  new  or  strange  such  effects  may  be,  we  have 
no  right  to  call  them  miraculous.  As  for  instance,  should 
we  see  a  blind  man  restored  to  sight  by  an  ointment,  of 
which  we  had  never  before  heard,  or  of  the  qualities  of  which 
we  were  entirely  ignorant;  this  might  be  wonderful  to  us  ; 
but  we  would  have  no  right  to  pronounce  the  cure  miracu- 
lous, or  a  deviation  from  the  laws  of  nature ;  because,  for 
ought  known  to  us,  the  restoration  of  the  sight  might  be  tlie 
natural  effect  of  the  ointment  upon  the  eyes.  But  should  we 
see  one  restored  to  sight,  ^  the  word  of  another,  we  would 
with  confidence  pronounce  the  cure  miraculous;  because  we 
know  the  human  voice,  has,  naturally,  no  power  to  produce 
such  an  effect.  In  like  manner,  we  know,  it  is  a  natural 
property  of  fire  to  burn  and  consume.  Therefore  should  a 
person  be  cast  into  the  fire,  and  be,  for  a  considerable  time 
surrounded  with  the  flames,  without  receiving  any  injury, 
we  would  consider  the  event  miraculous,  because  it  would 
be  a  deviation  from  the  known  laws  of  nature. 

Miracles,  doubtless  are  within  the  sphere  of  divine  power ; 
for  most  assuredly,  he  who  established  and  upholds  the  laws 
of  nature,  can,  if  he  please,  suspend  their  operation,  and  act 
contrary  to  them.  And  they  are  not  inconsistent  with  his 
infinite  wisdom ;  for  the  wisdom  of  God  will  always  be  in 
4 


38  THE  SCRIPTURES  [cH.  11. 

agreement  with  that  infinite  benevolence  which  is  essential 
to  his  nature.  If  therefore  the  good  of  his  creatures  can,  on 
certain  occasions,  be  better  promoted,  by  deviating  from  the 
established  laws  of  nature,  than  by  adhering  to  them,  it  will 
be  consistent  with  infinite  wisdom  to  deviate,  and  work  mi- 
racles. Man  is  unquestionably  the  principal  creature  in  this 
world,  and  as  far  as  we  can  judge,  the  only  creature  in  it 
endowed  with  reason,  or  that  has  a  knowledge  of  the  Crea- 
tor ;  and  therefore  such  of  the  laws  of  nature  as  extend  not 
their  influence  beyond  this  earth,  were  ordained,  chiefly,  if 
not  solely,  for  the  good  of  man,  in  subserviency  to  the  divine 
glory.  Hence,  when  a  greater  good  to  mankind,  can  be  ef- 
fected by  deviating  from  the  established  laws  of  nature  with 
i-espect  to  them,  it  is  an  act  of  benevolence,  and  therefore 
consistent  with  the  wisdom  of  God  to  do  it. 

Hence,  we  may  make  this  inference,  that  the  object  to  be 
obtained  by  the  working  of  a  miracle  ought  not  to  be  trivial : 
as  it  wculd  be  derogatory  to  infinite  wisdom,  to  suspend  or 
interrupt  that  order  of  things  which  he  has  established,  un- 
less the  end  to  be  answered  be  imporlant. 

From  the  preceding  remaiks  the  conclusion  is  drawn,  that 
miracles  or  a  deviation  from  the  established  laws  of  nature, 
are  possible,  and  admissible,  provided  the  end  be  worthy  of 
infinite  wisdom.  Such  an  end  is  the  reception  among  men 
of  a  revelation  from  God,  to  guide  men  into  truth,  duty,  and 
happiness.  For  if  the  being  of  man  was  an  end  worthy  of 
God,  most  certainly  his  well-being.  But  a  divine  revelation 
was  necessary  to  his  well-being.  For  owing  to  human  de- 
pravity the  light  of  nature  is  insufficient  to  guide  men  into 
truth,  duty,  and  happiness.  But  on  the  contrary,  as  long 
continued  experiment  sufficientlv  proved,  man  left  to  the 
light  of  nature  sunk  deeper  and  deeper  into  error,  immorality, 
and  misery.  A  revelation  from  God  was  therefore  necessary 
for  the  good  of  mankind  ;  and  if  this  could  not  be  received 
among  men  without  the  attestation  of  miracles,  the  working 
of  miracles  to  attest  such  a  revelation  was  well  worthy  of 
infinite  wisdom. 

Supposing  then  God  designed  to  give  a  revelation  to  man- 
kind, and  that  certain  men  were  inspired  by  him,  to  be  the 
instruments  to  deliver  this  revelation  to  their  cotemporaries, 
and  to  hand  it  down  to  posterity ;  if  these  men  were  to  deli- 
ver truths  as  they  were  taught  by  God ;  their  assertion  that 
they  had  a  commission  from  God  so  to  speak,  though  sup- 
ported by  the  purity  and  general  scope  of  the  truths  they  de- 


CH.  II.]  THE  WORD  OF  GOD.  39 

livered,  and  their  own  unblemished  lives  would  not  be  suffi- 
cient to  carry  full  conviction  to  the  minds  of  those  to  whom 
they  delivered  their  message,  that  they  were  inspired  of  God. 
Because  every  man  from  his  own  experience,  would  be  sen- 
sible that  such  intimate  communion  with  God,  was  contrary 
to  the  established  course  of  things  ;  and  therefore,  unless  the 
teachers  could  give  some  other  proof,  their  message  would 
probably  be  rejected. 

In  this  state  of  things,  the  only  probable,  and  I  might  add 
the  only  possible  way  which  we  can  conceive  of,  in  which 
full  conviction  of  the  divine  mission  of  the  teachers,  and  of 
the  truth  and  divine  authority  of  their  message  could  be  car- 
ried to  the  mind,  would  be  by  miracles.  Prophecy  might 
convince  future  generations ;  but  as  prophecy  is  generally 
long  fulfilling,  it  could  not  secure  present  assent.  But  mira- 
cles would  be  sufficient  to  effect  the  desired  end.  For  if  the 
doctrines  contained  nothing  immoral  or  contrary  to  known 
truth,  nothing  could  hinder,  in  a  mind  disposed  to  receive 
truth,  assent  to  the  teacher' s  assertion  as  credible,  except  its 
implying  such  an  intimate  communion  with  God,  as  was 
contrary  to  every  one's  experience,  and  the  established  con- 
stitution of  things. 

If  then  the  teacher  asserting  a  divine  inspiration  was  to 
give  a  sensible  evidence  of  his  divine  mission,  by  calling  a 
dead  person  to  life,  or  by  doing  some  other  thing  out  of  the 
ordinary  course  of  nature,  in  which  it  was  evident,  no  natu- 
ral connexion  existed,  between  the  means  used  and  the  effect 
produced,  the  teacher  would  prove  his  assertion  that  God 
was  with  him.  For,  as  we  shall  presently  see,  the  power 
of  God  alone  can  work  a  miracle.  And  if  it  was  obvious,  a 
supernatural  power  was  communicated  to  a  person,  there 
would  be  no  difficulty  in  admitting  him  to  be  divinely  in- 
spired to  communicate  supernatural  knowledge. 

From  what  has  been  said  the  conclusion  is  now  drawn, 
that  since  a  revelation  from  God  is  possible ;  and  since  it  is 
necessary  to  lead  us  into  truth,  duty,  and  happiness ;  and 
since  miracles,  in  confirmation  of  such  a  revelation  were  ne- 
cessary to  gain  a  full  assent  to  it ;  therefore,  miracles,  or 
effects  contrary  to  the  established  laws  of  nature,  in  confir- 
mation of  divine  revelation  are  admissible  as  consistent  with 
the  divine  wisdom,  which  established  the  laws  of  nature,  in 
this  world  for  the  good  of  man. 

Miracles  can  be  wrought  only  by  the  power  of  God.  This 
is  proved  from  this  consideration,  that  the  l^ws  of  nature 


40  THE  SCRIPTURES  [CH.  II. 

were  established  by  God  himself  for  the  wisest  and  best  of 
purposes  ;  and  to  suppose  that  these  laws  can  be  controled, 
and  effects  be  produced  contrary  to  them,  without  the  agency 
or  permission  of  God,  is  to  suppose  a  power  able  to  act  in 
opposition  to  his  will,  and  superior  to  his  control,  which 
supposition  is  derogatory  to  the  divine  power,  wisdom,  and 
goodness,  and  therefore  cannot  be  admitted. 

Agreeably  to  this  position,  that  the  working  of  real  mira- 
cles is  solely  the  prerogative  of  God,  they,  who  in  Scripture 
are  said  to  have  wrought  miracles,  ascribe  them  not  to  their 
own  power,  but  to  that  of  God.  Thus,  Moses  performed 
his  miracles  in  the  name  of  God.  In  one  instance,  it  is  true, 
he  seemed  to  assume  the  power  to  himself,  in  saying,  "ye 
rebels,  must  we  fetch  you  water  out  of  this  rock."  Num.  xx. 

10.  But  for  this  assumption  of  the  prerogative  of  God,  lie 
was  punished,  by  being  refused  admission  into  the  land  of 
Canaan. 

Joseph  when  asked  to  interpret  Pharaoh's  dream,  an- 
swered, "  it  is  not  in  me,  God  shall  give  Pharaoh  an  answer 
of  peace."  Gen.  xli.  16.  Daniel  also,  ascribed  his  inter- 
pretation of  Nebuchadnezzar's  dream  to  God.  So  also  the 
miracles  which  the  Apostles  are  said  to  have  wrought,  are 
ascribed  to  the  power  of  God.  Thus  it  is  said,  "  God 
wrought  special  miracles  by  the  hands  of  Paul."     Acts,  xix. 

11.  And  of  the  other  Apostles,  it  is  said,  "  God  bearing 
them  witness  with  signs  and  wonders  and,  with  divers  mira- 
cles." Heb.  ii.  4. 

In  further  confirmation  of  this  truth,  that  miracles  can  be 
wrought  only  by  the  power  of  God,  the  history  of  the  Scrip- 
tures teach  us  that  this  was  the  common  sense  of  mankind, 
and  that  the  working  of  miracles  was  deemed  a  sufficient 
proof,  and  the  highest  kind  of  evidence  of  the  divine  mission 
of  a  person,  and  of  the  truth  of  the  message  he  delivered. 
Thus,  Pharaoh  demanded  of  Moses,  when  he  told  him  the 
Lord  had  sent  him,  "show  a  miracle  for  you."  Ex.  vii.  9. 
Elijah  when  opposing  the  prophets  of  Baal,  appealed  to 
miracles  to  decide  whether  he  or  they  Avere  right  in  the  re- 
ligion which  they  respectively  taught ;  "the  God  that  an- 
swerelh  by  fire,  let  him  be  God.  And  all  the  people 
answered  and  said,  it  is  well  spoken."  1  Kings,  xviii.  24. 
So  also  when  Jesus  appeared,  and  announced  himself  to  be 
a  teacher  come  from  God,  they  asked  him,  "  what  sign 
showest  thou  unto  us?"  John,  ii.  18.  And  Nicodemus, 
seeing  the  miracles  which  he  wrought,  said,  "  we  know  that 


CH.  n.l  THE  WORD  OF  GOD.  41 

thou  art  a  teacher  come  from  God  ;  for  no  man  can  do  these 
miracles  that  thou  doest,  except  God  be  with  him."  John, 
iii.  2.  And  on  a  certain  occasion,  the  rulers  said,  "  this  man 
doelh  many  miracles.  If  we  let  him  thus  alone,  all  men  will 
believe  on  him."  John,  xi.  47,  48.  And  it  is  recorded  of 
the  Samaritans,  when  Philip  preached  to  them  that  they 
"  with  one  accord  gave  heed  unto  those  things  which  Philip 
spake,  hearing  and  seeing  the  miracles  which  he  did."  Acts, 
viii.  6.  Thus  it  appears  to  have  been  a  common  sentiment 
that  none  but  God  can  work  a  miracle ;  and  that  miracles 
wrought  in  favour  of  a  divine  mission,  and  the  truth  of  doc- 
trines, are  sufheient  evidence  to  warrant  a  belief  in  them. 

It  is  true  the  magicians  of  Egypt  are  said  with  their  en- 
chantments to  have  imitated  the  miracles  of  Moses  and  Aaron. 
But  it  is  doubtful  whether  they  wrought  miracles.  Some 
suppose  that  they  produced  the  effects  they  did,  by  legerde- 
main or  sleight  of  hand.  But  supposing  they  wrought  real 
miracles,  which  is  the  more  probable  opinion,  this  does  not 
militate  against  the  position  that  miracles  can  be  wrought 
only  by  the  power  of  God  ;  for  God  permitted  the  effect  to 
be  produced  which  they  attempted  at  the  command  of  Pha- 
raoh, contrary  to  their  own  expectations,  to  carry  on  his 
designs  of  judicially  hardening  Pharaoh's  heart. 

It  is  true  also  that  the  Jewish  rulers,  while  they  allowed 
that  miracles  were  wrought  by  Christ,  to  avoid  the  conclu- 
sion that  he  was  a  teacher  come  from  God,  ascribed  them  to 
the  agency  of  the  devil.  But  this  they  did  in  opposition  to 
the  general  consent  of  mankind ;  and  instigated  by  malice, 
evidently  in  opposition  also,  to  their  own  convictions.  And 
Christ's  reply  to  them,  "  if  Satan  cast  out  Satan,  he  is 
divided  against  himself;  how  shall  then  his  kingdom  stand," 
Matt.  xii.  26,  unanswerably  exposed  the  absurdity  of  the  sen- 
timent. For  if  Satan  had  a  power  of  working  miracles,  which 
however,  cannot  be  allowed,  unless  he  is  permitted  of  God ; 
yet  admitting  this,  it  is  absurd  to  suppose  that  he  Avould  exer- 
cise this  power,  to  confirm  holy  doctrines,  which  undoubtedly 
are  calculated  to  make  men  better  and  happier;  for  this 
would  be  contrary  to  his  malignant  nature  and  subversive  of 
his  kingdom.  If  therefore  the  doctrines  be  of  a  holy  nature, 
the  miracles  wrought  in  support  of  them  must  be  ascribed  to 
God.  And  they  sufficiently  prove,  that  the  person  working 
them  is  inspired  of  God ;  for  God  will  not  give  his  seal  to 
confirm  an  imposture.  But  all  the  doctrines  of  Scripture  are 
evidently  of  a  holy  nature.     It  follows  therefore,  if  the  mira- 


42  THE  SCRIPTURES  [CH.  II. 

cles  which  are  related  in  Scripture  were  really  wrought,  the 
Scriptures  are  what  they  profess  to  be,  the  word  of  God. 

It  is,  I  believe,  generally  admitted  even  by  infidels,  that  if 
the  miracles  recorded  in  the  Scriptures  were  really  wrought, 
they  were  sufficient  to  convince  those  who  saw  them,  that 
the  persons  by  whom  they  were  wrought,  were  sent  of  God, 
and  that  what  they  taught  was  true ;  and  that  if  they  could 
see  the  same  miracles  now  wrought  in  support  of  the  same 
doctrines,  they  would  readily  assent  to  their  truth.  But  the 
objection  is  that  human  testimony  is  not  sufficient  to  con- 
vince us  that  miracles  were  really  wrought.  This  indeed  is 
the  principal,  and  the  only  plausible  objection  that  can  be 
made  to  miracles  as  a  proof  of  the  divine  authority  of  the 
Scriptures.  This  objection  therefore  requires  particular 
consideration. 

It  has  been  shown  that  God  is  able  to  work  miracles ;  and 
that  for  the  sake  of  a  greater  good,  it  is  consistent  with  his 
wisdom,  and  an  act  of  benevolence,  thus  to  deviate  from  the 
established  laws  of  nature.  It  has  also  been  shown,  that  a 
revelation  from  God  to  men  was  necessary  to  lead  them  into 
truth,  duty,  and  happiness ;  and  that  such  a  revelation 
needed  to  be  attested  by  miracles  to  be  received  by  those  to 
whom  it  might  at  first  be  delivered.  Hence  it  is  evident, 
miracles  are  possible,  and  they  involve  no  inconsistency. 
Why  then  may  we  not  admit  historical  testimony  in  support 
of  the  miracles  of  Scripture,  as  well  as  of  any  thing  else 
which  has  taken  place  before  our  time  ?  We  know  nothing 
of  past  events  but  from  historical  testimony.  And  most  cer- 
tainly the  Scripture  historians  have  claims  to  our  belief  of 
the  facts  which  they  have  recorded,  equal  to  any  other. 
Their  characters  for  candour,  integrity,  and  morality,  were 
at  least  as  unimpeachable  as  those  of  any  odier  historians. 
And  their  mode  of  narration  has  nothing  in  it  suspicious  ;  for 
they  relate  things,  however  wonderful,  without  apology,  and 
leave  the  reader  to  judge  for  himself. 

It  has  been  asked  why  miracles  are  not  still  performed  ? 
It  is  answered  they  are  unnecessary.  In  addition  to  all  the 
evidences  which  have  been  considered,  we  have  the  testi- 
mony of  credible  men,  delivered  under  strongly  corroborating 
circumstances  of  its  truth,  that  miracles  were  wrought;  and 
we  have  also  the  evidence  of  numerous  prophecies,  which 
have  been  fulfilling  in  all  ages  since  they  were  delivered. 
And  they  who  with  these  evidences,  do  not  believe  the 
Scriptures  to  be  the  word  of  God,  would  not  believe,  should 


CH.  II.]  THE  WORD  OF  GOD.  43 

one  rise  from  the  dead  and  bear  his  testimony.  Besides,  if 
miracles  were  wrought  in  every  age,  they  would  become  so 
common  as  to  be  considered  mere  natural  events  ;  and  thus 
lose  their  force ;  and  the  end  intended  to  be  answered  by 
them  would  be  defeated. 

But  further  if  we  allow  that  it  is  difficult  to  believe  that 
the  miracles  of  which  we  have  an  account  in  Scripture  were 
wrought ;  we  must  either  believe  this  or  stranger  things.  If 
we  deny  that  the  miracles  related  were  really  performed,  we 
must  believe  one  of  two  things ;  either  that  the  men,  on 
whose  testimony  we  have  received  an  account  of  these  mira- 
cles, were  themselves  deceived,  or  that  they  were  intentional 
deceivers.  They  could  not  have  been  deceived ;  for  they 
relate  things  of  which  they  say,  they  were  personally  the 
witnesses.  The  Apostles  certainly  knew  whether  Christ 
raised  Lazarus  after  he  had  been  dead  four  days.  They 
could  not  have  been  deceived  about  the  resurrection  of  Christ 
himself,  after  he  had  been  put  to  death  by  the  Jews.  For 
they  had  been  long  and  intimately  acquainted  with  him,  and 
knew  his  person  perfectly.  And  they  tell  us  that  after  his 
resurrection,  they  saw  him  a  number  of  different  times  for 
the  space  of  forty  days,  conversed  and  ate  with  him,  handled 
him,  and  after  receiving  from  him  a  blessing,  saw  him  ascend 
towards  heaven  until  a  cloud  received  him  out  of  their  sight. 
They  could  not  have  been  deceived  in  what  they  relate  about 
the  gift  of  tongues  on  the  day  of  Pentecost ;  for  they  most 
certainly  knew  whether  they  received  a  power  to  speak 
many  languages,  which  they  had  never  learned.  If  they 
were  deceived,  no  confidence  can  be  placed  in  the  senses  ; 
not  even  when  the  testimony  of  the  senses  of  many  others, 
agrees  with  that  of  our  own.  It  must  therefore  be  admitted 
that  the  witnesses  who  related  the  Scripture  miracles  were 
not  themselves  deceived. 

It  remains  then  to  show  that  they  had  no  design  to  deceive 
others,  and  that  if  they  had  attempted  such  a  thing  they 
could  not  have  succeeded.  If  the  Aposdes  intended  to  re- 
late falsehoods  and  deceive  others,  they  must  have  had  some 
object  to  answer  by  such  deception.  But  supposing  their 
testimony  was  false,  what  could  have  been  their  object? 
Not  reputation,  or  honour,  or  emolument ;  for  the  miracles 
of  which  they  give  an  account,  they  declare  were  performed 
openly,  before  many  witnesses,  and  before  enemies.  And 
therefore  they  must  have  foreseen,  if  their  narration  was 
false,  the  falsehood  would  be  readily  discovered,  and  ex- 


44  THE  SCRIPTURES  [cH.  II. 

posed,  and  their  objects  defeated.  Besides,  the  religion  in 
support  of  which  these  miracles  were  said  to  have  been 
wrought,  was  opposed  to  the  corrupt  passions  of  human  na- 
ture ;  and  also  to  the  rehgionof  the  empire,  and  would  make 
no  compromise  with  it,  but  demanded  its  extirpation.  And 
therefore  they  must  have  expected  disgrace,  and  persecution, 
and  the  loss  of  every  temporal  blessing  which  men  esteem 
dear,  instead  of  reputation,  and  honour,  and  wealth.  And 
this  was  the  result.  They  were  considered  "  as  the  filth  of 
the  world,  and  the  off-scouring  of  all  things."  1  Cor.  iv.  13. 
They  were  persecuted,  and  suffered  the  loss  of  every  thing 
of  a  worldly  nature ;  and  most  of  them  lost  their  lives  for 
their  testimony.  Besides,  if  what  they  related  was  false, 
what  reason  can  be  given,  why,  when  they  were  scourged, 
imprisoned,  tortured,  and  threatened  with  death,  unless  they 
renounced  their  testimony,  not  one  of  them  retracted ;  but 
all  willingly  preferred  the  most  cruel  tortures  and  death  to 
the  renunciation  of  their  testimony  ?  The  Apostles  cer- 
taintly  were  not  fools.  Their  writings  screen  them  from 
this  imputation.  But  we  must  suppose  them  to  have  been 
fools  and  madmen,  if  they  could  relate  known  falsehoods, 
and  persevere  in  them  at  the  expense  of  reputation,  ease, 
property,  life,  and  also  their  eternal  happiness,  for  no  other 
purpose,  than  the  pleasure  of  telling  and  persevering  in  a 
known  falsehood. 

But  further,  if  they  who  testified  to  the  miracles  of  Scrip- 
ture had  an  intention  to  deceive,  and  to  palm  falsehoods  upon 
the  world,  it  is  impossible  that  they  should  have  obtained 
belief,  and  not  have  been  discovered  to  be  deceivers.  Ac- 
cording to  their  testimony,  the  miracles  were  done  openly. 
The  miracles  of  Moses  were  performed  before  the  whole 
Jewish  nation.  If,  in  the  record  he  has  made  of  them,  he 
did  not  tell  the  truth,  the  whole  Jewish  nation  could  have 
exposed  his  falsehood.  But  some  perhaps  may  say,  they 
were  privy  to  the  falsehoods,  and  wished  them  to  gain  credit, 
to  give  the  greater  dignity  to  their  nation.  But  unfortunately 
for  the  objector,  the  conduct  of  the  Jewish  nation  as  related 
by  Moses,  was  such  under  these  miracles,  that  it  remains  on 
record  a  lasting  stigma  on  their  national  character.  And 
therefore  if  the  record  of  Moses,  concerning  these  miracles 
was  false,  they  not  only  had  it  in  their  power  to  expose 
them,  and  prevent  their  gaining  any  credit ;  but  it  was  their 
interest  so  to  do.  And  as  to  the  miracles  said  to  have  been 
performed  by  Christ  and  his  Apostles,  the  witnesses  declare 


CH.  II.]  THE  WORD  OF  GOD.  45 

they  were  done  openly,  in  the  most  public  places,  and  the 
most  public  manner.  The  raising  of  Lazarus  from  the  dead 
they  testify  to  have  been  done  before  many  of  the  Jews,  and 
many  who  were  enemies  of  Christ.  When  they  testified 
that  Christ  fed  five  thousand  persons,  with  five  loaves  and 
two  fishes,  an  appeal  for  the  truth  of  their  testimony  was 
made  to  the  whole  five  thousand.  When  Paul  wrote  to  the 
Corinthians  concerning  the  resurrection  of  Christ,  he  as- 
serted that  he  was  seen  of  more  than  five  hundred  brethren 
at  once,  the  greater  part  of  whom  he  told  them  were  then 
alive,  living  witnesses  of  the  truth  of  his  assertion.  And  in 
the  account  which  is  given  of  the  miraculous  eftusion  of  the 
Holy  Ghost  on  the  day  of  Pentecost,  enduing  the  Apostles 
with  the  gift  of  tongues,  it  is  recorded  there  were  present  to 
witness  this  event,  "  men  out  of  every  nation."  Acts,  ii.  5. 
And  that  when  the  multitude  were  drawn  together  by  the 
report  of  what  had  taken  place,  "  every  man  heard  them 
speak  in  his  own  language,"  verse  6.  Now  we  know  that 
both  Jews  and  Heathen  were  violently  opposed  to  the  Chris- 
tian religion,  and  used  their  utmost  efforts  to  suppress  it.  If 
therefore,  the  writers  of  the  New  Testament  related  false- 
hoods, they  had  it  in  their  power  by  thousands  of  witnesses 
to  whom  these  writers  appealed,  to  detect  these  falsehoods, 
and  to  brand  their  authors  with  infamy  as  notorious  liars. 
And  if  they  could,  they  doubtless  would  have  done  it. 

Considering  all  these  things,  the  rejection  of  the  miracles 
of  Scripture  does  not  relieve  us  from  tiie  difficulty  of  believ- 
ing strange  things ;  for  in  disbelieving  these  miracles  we  are 
compelled  to  believe  what  is  far  more  strange  and  improba- 
ble. Hence,  on  the  principle  of  the  objector  himself,  as  well 
as  for  other  reasons  mentioned,  we  are  constrained  to  believe 
that  the  miracles  recorded  in  Scripture  were  really  wrought. 
It  follows  that  as  a  miracle  can  be  wrought  only  by  the 
power  of  God,  and  he  would  not  communicate  his  power  to 
confirm  an  imposture,  the  Scriptures,  which  were  confirmed 
by  numerous  miracles,  are  the  word  of  God. 

PART  IV. 

12.  That  the  Scriptures  are  the  word  of  God,  is  proved 
by  the  prophecies  they  contain. 

Prophecies  have  been,  ever  since  they  were  fulfilled,  and 
are  in  the  present  day,  one  of  the  strongest  proofs  of  the  di- 
vine inspiration  of  the  persons  who  delivered  them,  and  that 


46  THE  SCRIPTURES  [cH.  II. 

the  Scriptures  in  which  they  are  contained  are  the  word  of 
God.  Miracles  were  calculated  to  gain  immediate  assent. 
Prophecies  were  addressed  to  future  generations,  and  are 
standing  miracles  of  knowledge. 

The  meaning  of  prophecy  is,  a  prediction  of  future  events. 
With  certainty  to  foretel  future  events  must  be  the  preroga- 
tive of  the  omniscient  God  alone.  No  man  can,  by  the  ex- 
ercise of  the  powers  of  his  own  mind  alone,  look  forward 
through  many  years  and  ages,  and  infallibly  predict  what  is 
to  come.  This  can  be  done,  only  by  him  who  knows  all 
things,  who  sees  the  end  from  the  beginning,  and  who  has 
all  events  under  his  control  and  direction.  This  all  must 
readily  admit.  It  therefore  follows,  if  persons  have  been 
enabled  to  look  forward  into  futurity  for  many  years,  and 
ages,  and  foretel  things  to  come,  when  there  was  nothing  in 
natural  causes  then  in  operation,  which  could  give  a  clue,  by 
which  to  pronounce  with  certainty  on  these  events,  they 
must  be  inspired  with  a  supernatural  knowledge.  A  con- 
siderable portion  of  the  Scriptures  is  professedly  prophetical. 
If  these  prophecies  have  been  fulfilled,  it  will  follow,  that  as 
none  but  God  can  foretel  future  events,  they  who  delivered 
these  prophecies  were  divinely  inspired ;  and  the  Scriptures 
in  which  they  are  contained  are  the  word  of  God. 

The  prophecies  contained  in  the  Scriptures  are  numerous. 
A  few  of  the  most  important  will  be  attended  to. 

The  following  will  be  considered,  viz :  The  prophecy  re- 
specting the  Ishmaelites  ;  the  prophecies  relating  to  Egypt ; 
those  concerning  the  destruction  of  Babylon ;  Daniel's  pro- 
phecies of  the  four  monarchies ;  the  prophecies  respecting  the 
Messiah  ;  the  prophecies  of  Christ  concerning  the  destruc- 
tion of  Jerusalem ;  the  prophecies  about  the  rise  and  fall  of 
antichrist ;  and  those  respecting  the  Jews  in  the  latter  days. 

With  respect  to  most  of  these  prophecies,  we  learn  their 
accomplishment,  not  only  from  the  history  of  past  ages,  but 
we  see  them  still  fulfilling  in  our  own  day.  And  therefore, 
against  most  of  these  prophecies,  the  unreasonable  objection 
which  has  been  made  against  prophecies  in  general,  viz  : 
that  they  were  written  after  the  events  which  they  pretend 
to  predict  had  taken  place,  can  have  no  weight. 

1.  The  first  prophecy  from  which  I  would  argue  that  the 
Scriptures  are  the  word  of  God,  is  one  delivered  in  the  early 
ages  of  the  world,  concerning  Ishmael  and  his  descendants. 
Before  he  was  born,  the  Lord,  we  are  told,  spake  to  his 
mother  concerning  him.     "  He  will  be  a  wild  man ;   his 


CH.    11.]  THE  WORD  OF  GOD.  47 

hand  will  be  against  every  man,  and  every  man's  hand 
against  him;  and  he  shall  dwell  in  the  presence  of  all  his 
brethren."  Gen.  xvi.  12.  This  prophecy  related  not  only 
to  Ishmael  personally,  but  also  to  his  descendants.  This 
appears  from  other  parts,  of  what  the  Lord  said  to  his  mother 
and  to  Abraham  respecting  him.  It  is  evident  from  the 
Scripture  history  that  the  Ishmaelites  settled  the  country 
which  is  now  called  Arabia ;  and  the  Arabians  consider 
themselves  as  descended  from  Abraham  by  his  son  Ishmael. 

Has  this  prediction,  made  almost  four  thousand  years 
since,  concerning  the  descendants  of  Ishmael,  been  fulfilled  ? 
History  abundantly  proves  that  it  has  been  fultilled  and  ful- 
filling in  all  ages  since  it  was  delivered.  And  the  present 
state  of  that  people  still  answers  to  these  ancient  predictions 
respecting  them.  Their  general  character,  always  has  been, 
and  still  is,  that  of  a  wandering,  and  wild  people.  Their 
hands  always  have  been  and  still  are  against  every  man, 
and  every  man's  hand  against  them.  From  time  immemo- 
rial their  character  has  been,  that  of  robbers  by  land  and 
pirates  by  sea.  And  notwithstanding  all  the  provocations 
they  have  given  to  other  nations,  they  have  still  continued  an 
independent  people,  dwelling,  according  to  the  prophecy,  in 
the  presence  of  all  their  brethren.  The  greatest  conquerors 
in  the  world,  have  in  their  turn  attempted  to  subdue  this 
people  ;  but  they  all  failed.  Cyrus,  the  conqueror  of  the 
Babylonian  empire,  failed  in  his  attempts  upon  the  Arabians. 
Alexander  the  Great,  who  overturned  the  Persian  empire, 
and  conquered  almost  the  known  world,  never  conquered 
this  people.  The  Romans  who  extended  their  conquests 
still  further  than  Alexander  had  done,  at  different  times,  sent 
against  the  Arabians  some  of  their  greatest  commanders,  but 
they  could  obtain  no  permanent  advantage.  Still  they  main- 
tained their  liberty  and  independence.  And  they  still  main- 
tain them  until  this  day.  The  prediction  respecting  the 
descendants  of  Ishmael,  has  therefore,  in  all  ages,  since  it  was 
delivered,  been  a  standing  evidence,  that  the  Scriptures  in 
which  it  is  contained,  are  a  revelation  from  God. 

2.  There  are  some  remarkable  prophecies  concerning 
Egypt,  which  are  a  standing  evidence  that  the  Scriptures 
were  given  by  inspiration  of  God.  The  prophets  Jeremiah 
and  Ezekiel  both  foretold  the  conquest  of  Egypt  by  Nebu- 
chadnezzar king  of  Babylon.  And  Ezekiel  prophesied  con- 
cerning their  state  after  this  conquest,  as  follows:  "They 
shall  be  a  base  kingdom.     It  shall  be  the  basest  of  the  king- 


48  THE  SCRIPTURES  [CH.    11. 

doms ;  neither  shall  it  exalt  itself  any  more  above  the  na- 
tions ;  for  I  will  diminish  them,  that  they  shall  no  more  rule 
over  the  nations."  Ezek.  xxix.  14,  15.  And  there  shall  be 
no  more  a  prince  of  the  land  of  Egypt."  Ezek.  xxx.  13. 
Have  these  prophecies  been  fulfilled  ?  Two  Heathen  histo- 
rians, Megasthenes  and  Berosus,  and  one  Jewish  historian, 
Josephus,  inform  us  that  Nebuchadnezzar  conquered  Egypt. 
And  if  we  examine  history  from  that  time  down  to  the  pre- 
sent, we  shall  find,  that  there  has  not  reigned  in  Egypt, 
since  shortly  after  its  conquest  by  Nebuchadnezzar,  a  prince 
of  their  own  nation.  After  the  Babylonian,  they  were  sub- 
jected to  the  Persian  monarchy.  During  the  reign  of  the 
Persian  kings,  they  made  some  efforts  to  regain  their  inde- 
pendence, and  at  different  times,  for  a  few  years,  they  par- 
tially succeeded.  But  after  this  they  were  completelely 
subjugated,  and  have  ever  since  been  in  subjection  to  foreign 
princes  and  foreign  powers.  After  the  Persians,  they  wese 
governed  by  Alexander  the  Great,  and  the  Ptolemies  his 
successors,  who  were  Grecians.  From  these  they  passed 
under  the  Roman  yoke.  Their  next  masters  were  the  Sara- 
cens. Then  the  Mamalucs.  And  then  the  Turks,  to  whom 
they  are  now  in  subjection.  And  that  they  have  long  been 
among  the  most  abject,  servile,  and  base  nations  of  the  earth, 
their  history  abundantly  establishes.  And  it  is  well  known 
that  this  is  their  character  at  the  present  day.  So  exactly 
has  this  prophecy  been  fulfilled.  And  although  delivered 
upwards  of  two  thousand  years  since,  it  is  still  fulfilling. 
And  the  state  of  the  Egyptians  has  been,  for  many  ages,  and 
is  at  this  day  a  standing  evidence,  that  the  Scriptures  are  the 
word  of  God. 

3.  The  next  prophecies  to  which  I  would  direct  atten- 
tion, are  those  which  relate  to  the  taking  and  destruction  of 
Babylon.  The  prophet  Isaiah  lived  and  prophesied  near 
two  hundred  j^ears  before  the  taking  of  Babylon  by  the 
Medes  and  Persians.  Babylon  was  then  in  great  glory, 
insomuch  that  it  Avas  called  "  the  glory  of  kingdoms."  Is. 
xiii.  19.  And  "  the  golden  city."  Is.  xiv.  4.  Isaiah  pro- 
phesied that  this  city  should  be  taken,  and  foretold  the  very 
name  of  the  king  who  should  take  it,  upwards  of  one  hun- 
dred years  before  he  was  born.  He  calls  him  Cyrus.  Is. 
xlv.  1.  Historians  all  agree,  that  Babylon  was  taken  by 
Cyrus  the  Persian.  Jeremiah  prophesied  about  one  hundred 
years  before  the  taking  of  Babylon.  Both  he  and  Isaiah 
pointed  out  the  manner  in  which  this  city  should  be  taken. 


CH.  n.]  THE  WORD  OF  GOD.  49 

To  human  reason  it  must  have  appeared  impregnable.  Its 
walls  were  350  feet  high,  and  87  feet  thick.  To  attempt  to 
beat  down  these  walls,  would  have  been  madness  in  an  ene- 
my. And  it  was  almost  equally  impossible  that  the  city 
could  be  taken  by  scaling  the  walls.  Through  the  midst  of 
the  city  ran  the  river  Euphrates,  the  banks  of  which  were 
fortified  with  walls  of  the  same  height  and  thickness  as  those 
around  the  city.  Where  the  streets  crossed  the  river,  there 
were  massy  gates  of  brass  which  opened  to  the  river. 
These  gates  were  all  carefully  shut  at  night. 

Isaiah  and  Jeremiah  prophesied,  that  this  city  notwith- 
standing its  great  strength,  should  be  taken,  and  they  partic- 
ularly predicted  the  manner.  Isaiah  prophesied  "  Thus 
saith  the  Lord  to  his  anointed,  to  Cyrus,  whose  right  hand 
I  have  holden.  I  will  open  before  him  the  two  leaved  gates, 
and  the  gates  shall  not  be  shut."  Is.  xlv.  1.  And  Jeremiah 
prophesied.  "  A  drought  is  upon  her  waters ;  and  they 
shall  be  dried  up."  Jer.  1.  38.  "  In  their  heat  I  will  make 
their  feasts,  and  I  will  make  them  drunken,  that  they  may 
rejoice,  and  sleep  a  perpetual  sleep,  and  not  wake,  saith  the 
Lord."  Jer.  li.  39.  "  And  I  will  make  drunk  her  princes, 
and  her  wise  men,  her  captains,  and  her  rulers,  and  her 
mighty  men  :  and  they  shall  sleep  a  perpetual  sleep,  and  not 
wake  saith  the  King,  whose  name  is  the  Lord  of  hosts." 
Jer.  li.  57.  According  to  these  prophecies,  Babylon  was  to 
be  taken  by  Cyrus,  in  a  time  of  feasting  and  drunkenness, 
and  by  its  waters  being  dried  up,  and  its  gates  left  open. 

Let  us  now  attend  to  the  accounts  of  the  taking  of  Baby- 
lon, which  we  find  in  profane  historians.  Cyrus  the  Per- 
sian besieged  the  city.  At  this  time  there  was  a  strong  force 
within,  and  provisions  sufficient  for  twenty  years ;  besides 
there  was  vacant  ground  within  the  walls,  sufficient  to  pro- 
duce provisions  for  several  more  years.  The  inhabitants 
therefore  felt  perfectly  secure,  and  from  the  walls  they 
scoffed  at  Cyrus  and  his  army.  Cyrus  at  first  attempted  to 
raise  works  to  scale  the  walls  ;  but  after  having  spent  some 
time  in  this  attempt,  he  relinquished  it  as  impracticable.  He 
then  proposed  to  besiege  the  city,  until  he  should  starve  its 
inhabitants  into  a  surrender.  And  after  having  spent  some 
time  in  the  prosecution  of  this  plan,  he  fell  upon  an  expedi- 
ent, which  succeeded.  Understanding  that  a  great  festival 
was  to  be  kept  on  a  certain  day  by  the  Babylonians,  and  that 
it  was  usual  at  this  festival,  to  spend  the  night  in  revelling 
5 


50  THE  SCRIPTURES  [CH.    II. 

and  intemperance,  he  resolved  to  attempt  to  get  into  the  city 
and  take  it  on  this  night. 

To  get  into  the  city,  he  sent  a  party  of  men  to  break  down 
a  dam  at  the  entrance  of  a  canal,  which  led  into  an  artificial 
lake,  which  the  Babylonians  had  made,  to  drain  the  river,  so 
as  to  prevent  the  overflowing  of  its  banks  at  certain  seasons. 
This  being  done  early  in  the  evening  ;  by  midnight  the 
channel  was  so  far  drained,  that  Cyrus  with  his  army, 
marched  under  the  walls  in  the  channel.  Then  was  fulfilled 
the  prophecy,  "  a  drought  is  upon  her  waters,  and  they  shall 
be  dried  up."  After  Cyrus  had  thus  entered  the  city,  if  the 
gates  which  led  from  the  river  had  been  shut,  his  design 
must  have  been  frustrated.  But  we  are  informed  that  that 
night  the  king  of  Babylon  and  the  principal  men  of  his  court, 
had  been  engaged  in  feasting  and  drinking,  until  they  were 
intoxicated  and  the  city  was  filled  with  disorder.  In  the 
disorder  winch  prevailed,  some  of  the  gates  which  led  from 
the  river  into  the  city  were  neglected  and  left  open.  By  this 
means,  Cyrus  gained  admission  into  the  city,  surprized  and 
slew  the  king,  and  most  of  his  court,  and  took  the  city. 
Then  were  exactly  fulfilled  the  prophecies.  "  I  will  open 
before  him  the  two  leaved  gates,  and  the  gates  shall  not  be 
shut."  And,  "  I  will  make  them  drunken,  and  they  shall 
sleep  a  perpetual  sleep."  Such  were  the  prophecies  of 
Scripture  concerning  the  taking  of  Babylon  by  Cyrus ;  and 
so  completely  were  they  fulfilled  as  we  learn  from  Heathen 
historians. 

These  same  prophets,  Isaiah  and  Jeremiah  went  further, 
and  predicted,  not  only  that  Babylon  should  be  taken ;  but 
that  it  should  also  become  desolate.  In  the  prophecies  of 
Isaiah  we  read ;  "  and  Babylon,  the  glory  of  kingdoms,  the 
beauty  of  the  Chaldees'  excellency  shall  be  as  when  God 
overthrew  Sodom  and  Gomorrah.  It  shall  never  be  inha- 
bited, neither  shall  the  Arabian  pitch  tent  there :  neither  shall 
the  shepherds  make  their  fold  there  :  But  wild  beasts  of  the 
desert  shall  lie  there ;  and  their  houses  shall  be  full  of  dole- 
ful creatures ;  and  owls  shall  dwell  there ;  and  satyrs  shall 
dance  there.  And  the  wild  beasts  of  the  Islands  shall  cry  in 
their  desolate  houses,  and  dragons  in  their  pleasant  palaces." 
Is.  xiii.  19 — 22.  "I  will  also  make  it  a  possession  for  the 
bittern,  and  pools  of  water :  and  I  will  sweep  it  with  the  be- 
som of  destruction,  saith  the  Lord  of  hosts."  Is.  xiv.  23.  In 
the  prophecies  of  Jeremiah,  we  find  similar  predictions. 
Such  are  the  following :  "  It  shall  not  be  inhabited,  but  it 


CH.  II.]  THE  WORD  OF  GOD.  51 

shall  be  wholly  desolate.  The  wild  beasts  of  the  desert 
with  the  wild  beasts  of  the  Islands  shall  dwell  there,  and  the 
owls  shall  dwell  therein  :  and  it  shall  be  no  more  inhabited 
for  ever ;  neither  shall  it  be  dwelt  in  from  generation  to  gene- 
ration." Jer.  1.  i3,  39.  "  Babylon  shall  become  heaps,  a 
dwelling  place  for  dragons,  an  astonishment,  and  an  hissing 
without  an  inhabitant.  The  sea  is  come  up  upon  Babylon : 
she  is  covered  with  the  multitude  of  the  waves  thereof.  Her 
cities  are  a  desolation,  a  dry  hmd,  and  a  wilderness,  a  land 
wherein  no  man  dwelleth,  neither  doth  any  son  of  man  pass 
thereby."  Jer.  li.  37.  42,  43.  Such  were  the  prophecies 
concerning  Babylon,  in  the  midst  of  its  glory  ;  and  when  it 
was  perliaps  the  gieatest,  most  populous,  and  most  opulent 
city  in  the  world.     Have  these  predictions  been  fulfilled  ? 

We  learn  from  history,  that  after  the  taking  of  Babylon  by 
Cyrus,  it  by  degrees  declined  and  fell  into  ruins,  until  in  the 
fourth  century  of  the  Christian  era,  it  was  used  as  a  park  in 
which  wild  beasts  were  kept.  A  part  of  the  adjacent  coun- 
try was  overflowed  by  the  water  of  the  river,  which  had  been 
diverted  from  its  usual  course,  and  thus  according  to  the  pro- 
phecy became  a  possession  for  the  bittern,  and  pools  of 
water.  Another  part  became  dry  and  barren,  so  that  it  was 
not  tilled. 

Writers  and  travellers,  later  than  the  fourth  century  inform 
us,  that  the  place  where  the  city  of  Babylon  was  supposed 
to  have  stood,  was  so  infested  with  poisonous  creatures,  that 
it  could  not  be  passed  through.  And  we  are  told  by  still 
later  travellers,  that  even  the  place  were  Babylon  once  stood 
cannot  be  exactly  ascertained.  Thus  completely  have  been 
fulfilled  the  predictions  of  Scripture  respecting  this  once  fa- 
mous and  proud  city,  the  mistress  of  the  world  and  the  glory 
of  kingdoms.  It  has  been  for  many  ages,  and  is  at  this  day, 
a  standing  evidence  of  the  accomplishment  of  prophecy,  and 
that  the  Scriptures  are  the  word  of  God. 

4.  The  prophecies  of  Daniel  respecting  the  four  succes- 
sive monarchies,  aflbrd  clear  evidence  that  the  Scriptures  are 
the  word  of  God.  From  the  second  chapter  of  the  book  of 
Daniel,  we  learn  that  Nebuchadnezzar  king  of  Babylon  had 
a  dream,  which  had  gone  from  him  when  he  awoke,  and 
which  greatly  troubled  him.  The  wise  men  of  Babylon 
were  summoned  before  the  king  to  make  known  to  him  the 
dream,  and  its  interpretation.  This  they  could  not  do,  in 
consequence  of  which,  a  decree  was  issued  to  destroy  all  the 
wise  men  of  Babylon,     Daniel  hearing  of  the  king's  per- 


53  THE  SCRIPTURES  [cH.  II. 

plexity,  and  of  this  decree,  asked  and  obtained  admission  to 
the  royal  presence ;  and  related  to  Nebuchadnezzar  his 
dream,  and  told  him  what  was  the  interpretation.  In  doing 
this  he  distinctly  avowed  that  the  secret  had  been  revealed 
to  him  by  the  God  of  heaven. 

The  dream  was,  "  Thou  0  king  sawest,  and  behold  a 
great  image.  This  image's  head  was  of  fine  gold,  his  breast 
and  his  arms  of  silver,  his  belly  and  his  thighs  of  brass,  his 
legs  of  iron,  his  feet  part  of  iron  and  part  of  clay.  Thou 
sawest  till  that  a  stone  was  cut  out  without  hands,  which 
smote  the  image  upon  his  feet  that  were  of  iron  and  clay, 
and  brake  them  to  pieces.  And  the  stone  that  smote  the 
image  became  a  great  mountain  and  filled  the  whole  earth." 
Dan.  ii.  31 — 35.     This  was  the  dream. 

The  interpretation  which  Daniel  gave  was  to  this  effect. 
The  gold  in  the  image  represented  the  Babylonian  monar- 
chy, then  in  its  glory.  After  this,  he  informed  Nebuchad- 
nezzar, there  should  arise  another  kingdom,  represented  by 
the  silver  in  the  image,  which  would  be  inferior  to  the  Baby- 
lonian. Then  a  third  kingdom  of  brass,  which  should  bear 
rule  over  all  the  earth.  And  after  this  a  fourth  kingdom 
which  should  be  as  strong  as  iron.  And  that  in  the  days  of 
the  kings  of  the  fourth  kingdom,  the  God  of  heaven  should 
set  up  a  kingdom,  which  should  never  be  destroyed.  This 
was  the  prophetic  interpretation  of  Nebuchadnezzar's  dream. 

According  to  this  prophecy,  there  were  to  be  four  suc- 
cessive monarchies,  which  were  to  bear  almost  universal 
rule  ;  and  that  in  the  time  of  the  fourth  of  these  monarchies, 
the  God  of  heaven  was  to  set  up  a  kingdom.  The  same  was 
the  import  of  the  vision  which  Daniel  had  of  four  beasts 
coming  up  successively  from  the  sea,  which  vision  and  its 
interpretation  are  recorded  in  the  7th  chapter  of  the  book 
which  bears  his  name.  Have  these  prophecies  been  fulfilled  ? 
Let  history  answer  the  question. 

The  Babylonian  monarchy  was  then  existing.  The  Medo- 
Persian  monarchy  succeeded,  by  which  the  Babylonian  was 
overthrown.  This  second  kingdom  according  to  the  pro- 
phecy was  to  be  inferior  to  the  first.  From  history  we  learn, 
that  it  was  inferior,  both  in  extent  of  dominion,  and  great- 
ness of  military  deeds.  The  kingdom  of  the  Medes  and 
Persians  was  overthrown  by  Alexander  the  Great,  who  es- 
tablished the  Grecian  monarchy,  represented  in  the  image 
by  brass,  most  probably  in  allusion  to  the  brazen  armour 
which  the  Grecians  wore.     This  monarchy,  according  to 


CH.    II.]  THE  WORD  OF  GOD.  53 

the  prophecy,  was  to  bear  rule  over  all  the  earth.  Alexan- 
der's conquests  according  to  history,  extended  over  almost 
all  the  then  known  world.  And  according  to  the  vision  of 
the  beasts,  this  kingdom  was  to  have  four  heads.  All  ac- 
quainted with  history  know  that  the  Grecian  empire  after 
the  death  of  Alexander,  was  divided  into  four  parts  among 
his  four  captains.  According  to  the  prophecy  a  fourth  power 
was  to  arise,  represented  by  the  iron  in  the  image,  which 
was  to  be  more  mighty  than  any  of  the  preceding.  This 
was  fulfilled  in  the  Roman  empire,  which  overturned  the 
Grecian,  and  which  was  more  extensive  and  powerful,  than 
either  of  the  three  prececding.  In  the  days  of  the  kings  of 
the  fourth  kingdom,  the  God  of  heaven,  according  to  the 
piophecy,  was  to  set  up  a  kingdom,  which  was  never  to  be 
destroyed.  In  the  days  of  the  Roman  emperors,  a  kingdom 
was  set  up  by  Jesus  Christ,  which  he  called  the  kingdom  of 
heaven.  I  mean  the  Christian  church.  This  like  the  stone 
cut  out  of  the  mountain  was  small  in  its  beginning,  and  as 
the  stone  was  cut  out  without  hands,  so  this  kingdom  had 
not  the  arm  of  human  power  to  establish  it.  This  kingdom 
according  to  the  prophecy  was  never  to  be  destroyed.  And 
the  gospel  kingdom  has  stood  the  most  powerful  and  deter- 
mined attempts  to  destroy  it,  and  it  yet  stands. 

Thus  exactly  have  these  prophecies  of  Daniel  been  ful- 
filled. And  indeed  there  is  such  an  agreement  between  the 
prophecies  of  Daniel,  and  the  history  of  the  times  to  which 
they  relate,  that  infidels  to  avoid  the  conclusion  thence  drawn 
in  favour  of  the  inspiration  of  the  Scriptures,  have  been 
driven  to  take  refuge  in  this  subterfuge,  that  his  prophecies 
were  written  after  the  events  whicli  they  piofess  to  predict 
had  taken  place.  This  was  the  plea  of  Porphyry,  who 
lived  and  wrote  against  Christianity  in  the  third  century  of 
the  Christian  era. 

Several  reasons  might  be  oflfered  to  show  the  invalidity  of 
this  objection.  I  would  mention  however  only  one  ;  Por- 
phyry himself  admits  that  the  book  of  Daniel  was  written  as 
early  as  in  the  time  of  Antiochus  Epiphanes,  about  200  years 
before  Christ;  and  it  is  certain  that  many  of  Daniel's  pro- 
phecies relate  to  times  after  this  period,  and  have  been  ful- 
filled since.  Therefore  according  to  the  admission  of  Por- 
phyry himself,  Daniel  was  a  prophet.  And  the  exact  ac- 
complishment of  the  prophecies  which  he  delivered,  proves 
that  the  Scriptures  in  which  they  are  contained  are  the  word 
of  God. 

5* 


54  THE  SCRIPTURES  [CH.  II, 

PART  V. 

5.  The  prophecies  in  the  Old  Testament,  concerning  the 
Messiah  to  come,  prove  the  Scriptures  to  be  the  word  of 
God.  The  Scriptures  of  the  Old  Testament  are  received  by- 
Jews  as  well  as  Christians.  It  is  therefore  certain  that  the 
prophecies  respecting  the  Messiah,  contained  in  these  Scrip- 
tures, could  not  possibly  have  been  written  after  the  ap- 
pearance of  Jesus  of  Nazareth,  whom  Christians  hold  to  be 
the  promised  Messiah.  For  the  Jews  have  always  been  the 
bitter  opposers  of  Jesus  and  his  cause,  and  have  most  obsti- 
nately, and  perseveringly  refused  to  acknowledge  him,  as 
the  Messiah  that  was  to  come  according  to  the  prophecies 
of  their  Scriptures.  If  therefore.  Christians  had  wished  to 
have  introduced  into  the  Scriptures  of  the  Old  Testament  as 
prophecies,  some  things  respecting  the  Messiah,  which  were 
accomplished  in  Jesus  of  Nazareth,  and  had  made  the  at- 
tempt, it  is  not  possible  they  could  have  succeeded.  The 
Jews  would  never  have  received  into  their  Scriptures,  these 
pretended  prophecies ;  but  on  the  contrary  M'ould  have 
eagerly,  and  successfully  exposed  them  to  the  world  as  spu- 
rious. The  prophecies,  therefore,  of  the  Old  Testament, 
respecting  the  Messiah,  were  certainly  delivered,  before  the 
appearance  of  Jesus  of  Nazareth.  And  if  these  prophecies 
have  been  accomplished  in  him,  it  will  follow,  that  they  who 
delivered  them  were  inspired  of  God  ;  and  that  the  Scrip- 
tures, in  which  they  are  contained  are  a  revelation  from 
God. 

Let  us  then  attend  to  some  of  the  prophecies  respecting 
the  Messiah,  found  in  the  Old  Testament,  and  see  whether 
they  have  been  fultilled  in  Jesus  of  Nazareth. 

Isaiah  prophesied  ;  "  Behold  a  virgin  shall  conceive  and 
bear  a  Son,  and  shall  call  his  name  Immanuel."  Is.  vii.  14. 
Jesus  was  born  of  the  virgin  Mary.  The  prophet  Micah 
foretold,  that  the  Messiah  should  be  born  at  Bethlehem  of 
Judah.  Mic.  v.  2.  At  this  place  was  Jesus  born.  Jacob 
predicted,  "  the  sceptre  shall  not  depart  from  Judah,  nor  a 
lawgiver  from  between  his  feet,  until  Shiloh  come."  Gen. 
xlix.  10.  By  Shiloh  the  Jews  understood  the  Messiah  to 
be  meant.  The  sceptre,  we  know,  departed  from  the  Jews, 
and  a  lawgiver  ceased  from  among  them,  just  about  the  time 
that  Jesus  was  born.  Daniel  prophesied  that  the  Messiah 
should  come  and  be  cut  off,  in  seventy  weeks  from  the  go- 
ing forth  of  the  commandment  to  restore  and  build  Jerusa- 


CH.  n.]  THE  WORD  OF  GOD.  55 

lem.  Dan.  ix.  24 — 27.  Jesus  appeared  and  suffered  death 
at  the  end  of  seventy  weeks  of  years,  that  is  four  hundred 
and  ninety  years,  from  the  decree  given  by  the  Persian 
monarch  to  Ezra,  to  restore  and  build  Jerusalem.  Isaiah 
(xl.  3.)  and  Malichi  (iii.  1.)  both  prophesied  that  the  Mes- 
siah should  have  a  forerunner,  to  prepare  his  way.  This 
Jesus  had  in  John  the  Baptist,  who  is  called,  "  the  voice  of 
one  crying  in  the  wilderness,  prepare  ye  the  way  of  the 
Lord,  make  his  paths  straight;"  Mat.  iii.  3.  Isaiah  prophe- 
sied (chap.  5H,)  that  the  Messiah  should  be  neglected,  de- 
spised, rejected,  and  put  to  death.  All  this  was  literally 
fulfilled  in  Jesus.  The  Psalmist  foretold  that  he  should  be 
betrayed  by  his  own  familiar  friend,  in  whom  he  trusted, 
and  who  did  eat  of  his  bread.  Ps.  xli.  9.  Jesus  was  be- 
trayed by  Judas,  one  of  his  Apostles. 

The  Psalmist  further  prophesied,  that  the  persecutors  of 
the  Messiah  would  give  him  gall  for  his  meat,  and  in  his 
thirst  vinegar  to  drink.  Ps.  Ixix.  21.  The  crucifiers  of 
Jesus  gave  hiiu  vinegar  to  drink,  mingled  with  gall.  Isaiah 
prophesied  that  the  Messiah  should  be  numbered  with  the 
transgressors,  and  have  his  grave  with  the  rich.  Is.  liii.  9. 
12.  Jesus  was  crucified  between  two  thieves,  and  was 
buried  in  the  sepulchre  of  Joseph  of  Arimathea,  an  honour- 
able counsellor.  David  foretold  that  they  should  part  his 
garments  among  them,  and  cast  lots  upon  his  vesture.  This 
prophecy  was  fulfilled  in  Jesus.  So  exactly  have  the  pre- 
dictions of  the  Old  Testament,  respecting  the  Messiah,  been 
accomplished  in  Jesus  of  Nazareth.  Therefore,  since  it  is 
the  prerogative  of  the  omniscient  God  alone  to  foretel  future 
events,  we  must  conclude  that  the  prophets  were  inspired  of 
God  ;  and  that  the  Scriptures,  which  are  thus  confirmed  are 
a  revelation  from  God. 

6.  The  Scriptures  are  proved  to  be  the  word  of  God  from 
the  prophecies  of  Christ  respecting  the  destruction  of  Jeru- 
salem. These  prophecies  are  recorded  in  the  24th  chapter 
of  Matthew,  the  13th  of  Mark,  and  the  19th  and  21st  of 
Luke.  In  general  Christ  foretold  to  the  Jews,  "  behold  your 
house  is  left  unto  you  desolate."  The  signs  that  this  deso- 
lation was  near,  were  to  be,  that  nation  should  rise  against 
nation,  and  kingdom  against  kingdom  ;  that  famines  and 
pestilences  and  earthquakes  should  be  in  divers  places  ;  that 
false  Christs  and  false  prophets  should  appear ;  that  there 
should  be  signs  in  the  sun,  moon,  and  stars  ;  and  that  Jeru- 
salem should  be  encompassed  with  armies.     With  respect 


56  THE  SCRIPTURES  []cH.  II. 

to  the  time  of  the  seige,  Christ  calls  it  "  the  days  of  ven- 
geance,'' and  foretold  that  there  should  be  great  distress  up- 
on the  land  and  wrath  upon  the  people.  And  the  result,  we 
have  contained  in  the  prophecy  in  these  words.  "  And  they 
shall  fall,  by  the  edge  of  the  sword,  and  shall  be  led  away 
captive  into  all  nations ;  and  Jerusalem  shall  be  trodden 
down  of  the  Gentiles,  and  laid  even  with  the  ground,  and 
there  shall  not  be  left  in  it  one  stone  upon  another." 

Were  these  predictions  fulfilled  ?  Every  one  acquainted 
with  the  history  of  Josephus  knows  they  were.  Josephus 
was  a  Jew,  and  was  a  principal  actor  in  the  wars  between 
the  Jews  and  Romans,  and  wrote  a  particular  account  of 
these  wars.  Let  us  compare  each  particular  of  the  pro- 
phecy just  cited,  with  the  histories  of  Josephus,  and  other 
historians  who  notice  these  wars,  and  the  events  of  that 
time. 

As  signs  of  the  approoching  ruin  of  the  Jews,  Christ  fore- 
told, that  nation  should  rise  up  against  nation,  and  kingdom 
against  kingdom,  and  that  there  should  be  famines  and  pesti- 
lences and  earthquakes  in  divers  places.  From  the  history 
of  Josephus,  we  collect  that  there  were,  previous  to  the  de- 
struction of  Jerusalem,  great  commotions,  wars,  and  blood- 
shed, among  different  nations  and  provinces.  From  the 
same  history  we  learn,  that  there  was  a  famine  in  the  reign 
of  Claudius  Cesar,  and  a  great  pestilence  in  Babylon,  about 
the  year  40.  Tacitus,  a  Roman  historian  and  a  Pagan, 
makes  mention  of  a  great  mortality  in  the  city  Rome,  and 
other  parts  of  the  Roman  empire  in  the  year  65,  which  was 
just  before  the  Jewish  war  commenced.  As  to  earthquakes 
predicted  by  Christ,  Tacitus  and  other  historians  speak  of 
several  in  different  parts  of  the  Roman  empire,  previous  to 
the  destruction  of  Jerusalem.  Another  sign  foretold  by  our 
Lord  was,  that  false  Christs  and  false  prophets  should  ap- 
pear. The  history  of  Josephus  proves  that  this  prediction 
was  accomplished. 

Christ  also  foretold  that  there  should  be  fearful  sights  and 
great  signs  from  heaven.  Both  Josephus  and  Tacitus  in- 
form us,  there  were  many  wonderful  signs.  In  the  history 
of  Josephus  we  read,  that  a  blazing  comet  in  the  form  of  a 
sword  hung  over  the  city  Jerusalem,  for  the  space  of  a  whole 
year ;  and  also  that  on  a  certain  day,  before  sun-set,  there 
were  seen  in  the  air,  chariots,  and  troops  in  armour,  carried 
upon  the  clouds  and  surrounding  cities.  Tacitus,  who  lived 
about  the  same  time  has  these  words  ;  "  prodigies  happened, 


CH.  11.]  THE    WORD    OF    GOD.  57 

which  a  nation  exposed  to  superstition,  and  averse  to  reli- 
gion, had  power  to  expiate,  neither  by  victims,  nor  by 
prayers.  Armies  were  seen  to  run  together  through  the  sky, 
and  the  temple  to  shine  w^ith  the  fire  of  the  clouds.  The 
gates  of  the  temple  were  suddenly  thrown  open,  and  a  voice 
more  than  human  was  heard,  that  the  gods  were  departing." 
Thus  we  have  the  united  testimony  of  two  approved  his- 
torians, the  one  a  Jew  and  the  other  a  Heathen,  that  the 
prodigies,  which,  according  to  the  prediction  of  Christ, 
were  to  precede  the  destruction  of  Jerusalem,  did  really 
appear. 

Again  our  Lord  foretold  that  Jerusalem  should  be  encom- 
passed with  armies,  and  calls  the  days  of  the  siege,  "  the 
days  of  vengeance"  and  of  "  great  distress  in  the  land,  and 
wrath  upon  the  people."  According  to  Josephus,  Jerusalem 
was  besieged  and  harassed  by  the  Romans  from  without. 
At  the  same  time,  a  civil  war  prevailed  within,  which  de- 
stroyed perhaps,  nearly  as  many  of  the  inhabitants,  as  the 
arms  of  the  Romans.  They  were  also  afflicted  with  famine 
to  such  a  degree,  that  they  even  ate  human  flesh.  In  vari- 
ous ways  above  eleven  hundred  thousand  of  the  Jews  lost 
their  lives.  These  were  truly  the  days  of  vengeance,  dis- 
tress, and  wrath.  Christ  further  predicted  that  the  Jews 
should  fall  by  the  edge  of  the  sword,  the  remnant  be  led 
away  captive  into  all  nations,  and  Jerusalem  be  trodden  down 
of  the  Gentiles,  and  laid  even  with  the  ground,  and  that 
there  should  not  be  left  one  stone  of  the  temple  upon  another. 
Every  part  of  this  prophecy  has  been  literally  fulfilled,  and 
with  respect  to  some  part  of  it,  we  see  the  accomplishment 
in  our  own  day.  Titus,  with  the  Roman  army  took  the  city, 
and  we  are  informed  that  the  soldiers  slew  of  the  inhabitants 
until  the  blood  ran  in  the  streets,  and  the  soldiers  were 
weary  of  slaughter.  The  city  and  temple  were  set  on  fire 
and  burned  down.  After  this  Titus  ordered  that  they  should 
be  demolished,  which  order  was  executed,  and  so  com- 
pletely, says  Josephus,  that  the  place  appeared  as  if  it  never 
had  been  inhabited.  And  we  are  informed  in  history  that 
afterwards  the  very  ground  on  which  the  temple  stood  was 
ploughed  up,  most  probably  in  quest  of  treasure.  So  com- 
pletely was  the  prediction  of  Christ  fulfilled  that  not  one 
stone  should  be  left  on  another.  And  that  the  prediction, 
that  the  remnant  of  the  Jews  should  be  led  away  captive  into 
all  nations,  has  been  fulfilled,  we  have  not  only  the  testimony 


58  THE  SCRIPTURES  [cH.  11. 

of  the  writers  of  that  day ;  but  we  know  that  that  people  are 
at  this  day  dispersed  throughout  the  nations  of  the  earth. 

7.  That  the  Scriptures  are  the  word  of  God  is  further 
proved  from  the  prophecies  concerning  the  rise  and  fall  of 
Antichrist.  A  large  portion  of  the  Revelation  given  to  John, 
in  the  Isle  of  Patmos,  respects  this  power.  It  is  there  repre- 
sented as  a  beast,  with  seven  heads  and  ten  horns.  The 
seven  heads  were  explained  to  John,  to  signify,  seven  moun- 
tains, which  should  be  the  seat  of  this  power,  and  the  ten 
horns,  ten  kings,  which  should  give  their  power  and  strength 
to  the  beast.  Upon  his  heads  was  to  be  the  name  of  blas- 
phemy ;  and  the  number  of  his  name  was  to  be  six  hundred, 
three  score  and  six.  This  power  was  to  speak  great  things 
and  blasphemy  ;  and  to  make  war  upon  the  saints  and  over- 
come them,  and  be  drunken  with  their  blood.  The  kings  of 
the  earth  were  to  give  their  power  and  strength  to  the  Beast. 
The  world  was  to  wonder  after  the  beast,  and  no  man  was 
to  be  permitted  to  buy  or  to  sell,  save  he  that  had  the  mark 
or  the  name  of  the  Beast,  This  power  was  to  continue,  for 
a  time,  times,  and  half  a  time,  or  forty  and  two  months,  or 
twelve  hundred  and  sixty  days. 

These  prophecies  have  been  fulfilled,  and  still  are  fulfilling 
in  the  papal  power.  The  bishop  of  Rome  gradually  rose  in 
the  church,  until  in  the  year  606,  he  was  declared  universal 
bishop  or  head  of  the  church ;  and  in  the  year  756,  he  be- 
came a  powerful,  temporal  prince.  The  anti-christian  power 
was  to  have  its  seat  on  seven  mountains.  The  city  of  Rome 
was  built  on  seven  hills.  The  Beast  was  to  have  ten  horns 
signifying  ten  kings,  devoted  to  his  interest.  The  western 
empire  was  divided  by  the  northern  nations,  which  subdued 
it,  into  ten  kingdoms,  which  were  devoted  to  the  interests  of 
the  Pope.  Upon  his  heads  was  to  be  the  name  of  blasphe- 
my ;  and  he  was  to  speak  great  things  and  blasphemy.  The 
Pope  has  assumed  divine  titles,  holiness,  and  infallibility, 
has  claimed  to  be  Christ's  vice-gerent  upon  earth,  and  on  his 
mitre  has  had  inscribed  the  blasphemous  name  of"  Vicarius 
Filii  Dei,'''  that  is,  "  the  Vicar  of  the  Son  of  God."  The 
number  of  the  name  of  the  Beast  was  to  be  six  hundred 
sixty  and  six.  The  numerical  letters  in  the  Latin  inscrip- 
tion just  mentioned,  added  together,  make  exactly  this  num- 
ber. So  do  also  the  numerical  letters  in  the  Greek  word 
Lateinos  or  the  Latin  man,  and  the  Hebrew  word  Romiith 
or  the  Roman  man  ;  both  of  which  names  are  properly  ap- 
plied to  the  Pope.     The  anti-christian  power,  according  to 


CH.  II.]  THE  WORD  OF  GOD.  59 

the  prophecy,  was  to  make  war  with  the  saints,  and  over- 
come them,  and  be  drunken  with  their  blood.  This  has 
been  done  by  the  Papal  power.  It  has  persecuted  the  saints, 
and  put  millions  of  them  to  death.  The  kings  of  the  earth 
were  to  give  their  power  and  strength  to  the  Beast ;  and  the 
world  was  to  wonder  after  the  Beast.  At  a  certain  period, 
almost  all  the  princes  of  Christendom  were  subject  to  the 
dominion  of  the  Pope,  and  acknowledged  his  supremacy ; 
and  he  at  his  pleasure,  excommunicated  kings,  absolved  sub- 
jects from  their  allegiance,  and  laid  whole  kingdoms  under 
interdict  from  the  word  and  sacraments.  No  man  was  to  be 
permitted  to  buy  or  sell,  save  he  that  had  the  mark  or  name 
of  the  Beast.  To  show  how  exactly  this  prophecy  has  been 
fulfilled  in  the  Papal  power,  the  words  of  a  bull  issued  by 
Pope  Martin  5th  against  the  Waldenses  and  Albigenses,  is 
here  given.  "  We  will  and  command  by  our  authority  apos- 
tolical, that  professors  of  the  catholic  faith,  as  emperors, 
kings,  dukes,  princes,  &c.  expel  from  their  dominions,  all, 
and  all  manner  of  heretics ;  that  they  suffer  none  such  in 
their  shires  or  circuits  to  keep  either  house  or  family,  either 
yet  to  use  any  handicraft,  occupation,  or  other  trades,  or  to 
solace  themselves  in  any  way,  or  frequent  the  company  of 
Christian  men." 

The  anti-christian  power  was  to  continue,  a  time  times  and 
a  half,  or  forty  and  two  months,  or  twelve  hundred  and  sixty 
days.  Each  of  these  expresses  the  same  period  of  time. 
This  period  has  generally  been  interpreted  to  signify,  twelve 
hundred  and  sixty  real  years.  And  this  interpretation  is 
warranted  by  other  parts  of  Scripture.  In  the  year  606,  the 
Bishop  of  Rome  was  declared  universal  Bishop  and  head  of 
the  church.  If  we  are  to  date  the  commencement  of  the 
reign  of  the  Beast,  at  that  time,  he  has  been  reigning  a  little 
more  than  twelve  hundred  years,  and  his  reign  must  be 
nearly  expired.  The  power  of  the  Pope,  we  know,  is 
greatly  diminished.  It  has  been  for  a  long  time  declining. 
And  the  events  which  have  for  some  time  been  taking  place 
with  respect  to  that  power,  warrant  the  hope,  that  before 
long,  we  shall  have  an  additional  evidence  of  the  completion 
of  prophecy,  and  of  the  divine  authority  of  the  Scriptures; 
when  it  may  be  said,  "  Babylon  the  great  is  fallen,  is  fallen." 
Rev.  xviii.  2.  "  Alleluia  ;  Salvation,  and  glory,  and  honour, 
and  power  unto  the  Lord  our  God ;  for  true  and  righteous 
are  his  judgments.  Alleluia;  for  the  Lord  God  omnipotent 
reigneth."  Rev.  xix.  1,2.  6. 


60  THE  SCRIPTURES  [cH.  II. 

8.  The  last  prophecies,  I  will  consider  to  prove  that  the 
Scriptures  are  the  word  of  God,  are  those  which  respect  the 
Jews  in  the  latter  days.  The  one  delivered  by  Christ,  has 
already  been  considered.  Your  attention  will  be  confined 
to  those  delivered  by  Moses,  about  fifteen  hundred  years  be- 
fore the  birth  of  Christ ;  and  which  are  recorded  in  the  28th 
chapter  of  Deuteronomy.  This  chapter  was  delivered  to  the 
Jews,  before  they  had  entered  the  land  of  Canaan.  It  con- 
tains a  great  many  prophetic  threatenings  against  them,  in 
case  of  disobedience  to  the  divine  commandments.  We 
shall  attend  only  to  those  which  relate  to  the  latter  days. 

"  Because  (said  Moses)  thou  servedst  not  the  Lord  thy 
God  ;  the  Lord  shall  bring  a  nation  against  thee  from  far, 
from  the  end  of  the  earth.  And  he  shall  besiege  thee  in  all 
thy  gates,  until  thy  high  and  fenced  walls  come  down, 
wherein  thou  trustedst.  And  thou  shalt  eat  the  fruit  of  thine 
own  body,  the  flesh  of  thy  sons,  and  of  thy  daughters  in  the 
siege.  The  Lord  will  make  thy  plagues  wonderful,  and  the 
plagues  of  thy  seed,  even  great  plagues,  and  of  long  continu- 
ance. And  ye  shall  be  plucked  from  oft'  the  land,  whither 
thou  goest  to  possess  it.  And  the  Lord  shall  scatter  thee 
among  all  people,  from  the  one  end  of  the  earth  even  unto 
the  other.  And  among  these  nations  shalt  thou  find  no  ease, 
neither  shall  the  sole  of  thy  foot  have  rest ;  but  the  Lord 
shall  give  thee  there,  a  trembling  heart,  and  failing  of  eyes 
and  sorrow  of  mind.  And  thy  life  shall  hang  in  doubt  before 
thee  ;  and  thou  shalt  fear  day  and  night,  and  shalt  have  none 
assurance  of  thy  life." 

A  noted  Deistical  objection  to  prophecies  is  that  they 
were  written,  after  the  events  had  taken  place.  This  objec- 
tion cannot  possibly  gain  any  credit,  with  respect  to  the  pro- 
phecies, concerning  the  Jews  in  the  latter  days  ;  for  we  see 
the  accomplishment  of  these  prophecies  in  our  own  days. 
Of  the  great  antiquity  of  the  writings  of  Moses,  we  have  the 
most  unquestionable  evidences.  According  to  the  Scripture 
chronology  he  must  have  written  3300  years  since.  But 
the  prophecy  which  has  been  quoted,  although  delivered  so 
long  since,  has  been  fulfilling  for  near  1800  years;  and  is, 
at  this  day,  still  fulfilling  before  our  eyes.  And  so  exactly 
has  this  prophecy  of  Moses  been  fulfilled,  that  had  he  been 
in  the  city  of  Jerusalem  when  it  was  besieged  and  taken  by 
the  Romans;  had  he  continued  with  the  Jews,  in  all  their 
dispersions  since,  down  to  the  present  time ;  and  was  he 
now  living  upon  earth  to  be  an  eye-witness  of  their  present 


CH.  II.]  THE  WORD   OF   GOD.  61 

state;  and  were  he  to  attempt  to  write  a  history  of  this  peo- 
ple during  all  this  time  in  as  small  a  compass  as  his  prophecv 
is  contained,  he  could  scarcely  have  more  accurately  de- 
scribed their  state. 

But  let  US  more  particularly  examine  the  prophecy  and 
its  accomplishment.  "  The  Lord  shall  bring  a  nation 
against  thee  from  far,  from  the  end  of  the  earth.''  This  Avas 
true  of  tlie  Romans,  and  especially  of  that  army  which  Avas 
sent  against  the  Jews.  For  Vespasian,  who  first  command- 
ed in  this  war,  was  with  his  army,  previous  to  their  march- 
ing against  the  Jews,  in  Britain  ;  which  might  well  be  called 
the  end  of  the  earth,  as  no  countries  were  known  beyond  it, 
in  that  direction.  "  And  they  shall  beseige  thee  in  all  thy 
gates.  And  thou  shalt  eat  the  fruit  of  thine  own  body,  the 
flesh  of  thy  sons,  and  of  thy  daugliters  in  the  siege."  Ac- 
cording to  Josephus  this  part  of  the  prophecy  was  literally 
fulfilled.  The  prophecy  proceeds:  "  And  ye  shall  be  pluck- 
ed off  from  the  land,  whither  thou  goest  to  possess  it ;  and 
the  Lord  shall  scatter  thee  among  all  people,  from  one  end 
of  the  earth,  even  unto  the  other."  This  part  of  the  pro- 
phecy has  also  been  exactly  fulfilled.  The  land  has,  for  a 
long  time  been  possessed  and  inhabited  by  strangers,  and 
the  Jews  have  been  for  near  1800  years,  and  are  at  this  day, 
dispersed,  into  all  countries  of  the  world,  as  far  as  our  know- 
ledge extends.  And  what  is  very  remarkable,  and  a  stand- 
ing miracle,  notwithstanding  all  iheir  dispersions,  and  their 
great  temptations  to  lose  their  national  character,  they  still 
remain  a  distinct  people.  Where  is  the  nation  in  the  world, 
that  under  such  circumstances  have  continued  a  distinct 
people  ?  The  other  nations  wliich  have  been  conquered  and 
dispersed  abroad,  have  soon  lost  their  national  character, 
and  been  incorporated  with  the  nations  among  whom  they 
dwelt.  But  the  Jews  still  remain  a  distinct  people,  a  stand- 
ing evidence  of  the  truth  of  prophecy,  and  of  the  divine  au- 
thority of  the  Scriptures.  And  one  object  of  divine  Provi- 
dence in  dispersing  them  over  the  earth  appears  to  be  to  con- 
found infidels  in  every  part  of  the  world ;  and  to  be,  in  the 
day  of  judgment,  swift  witnesses  against  those,  who  can, 
under  such  evidence,  continue  to  disbelieve  the  truth  of  the 
Scriptures.  But  the  prophecy  went  still  further,  and  de- 
scribed the  state  of  the  Jews  in  their  dispersions.  "  Among 
these  nations,  thou  shalt  find  no  ease,  neither  shall  the  sole 
of  thy  foot  have  rest ;  but  the  Lord  shall  give  thee  there,  a 
trembling  heart,  and  failing  of  eyes  and  sorrow  of  mind  : 


62  THE    SCRIPTURES  THE  WORD  OF  GOD.  [CH.  II. 

and  thy  life  shall  hang  in  doubt  before  thee,  and  thou  shalt 
have  none  assurance  of  thy  life."  Every  one  acquainted 
with  the  history  of  the  Jews  since  their  dispersion,  must 
know  that  this  prophecy  has  exactly  described  their  condi- 
tion. Their  history  is  one  of  scorn,  oppression,  confisca- 
tion of  property,  and  banishment  from  country  to  country. 
And  although  their  afflictions  have  been  greater  at  some 
times,  and  in  some  nations  than  others ;  yet  in  every  period, 
and  every  land,  they  have  been  despised  ;  and  with  perhaps 
the  exception  of  this  country  since  we  became  an  indepen- 
dent people,  oppressed. 

How  wonderfully  have  the  predictions  of  Moses  been  ful- 
filled !  and  how  could  he,  at  the  distance  of  more  than  three 
thousand  years,  have  so  exactly  foretold  the  present  state  of 
this  people  unless  he  was  inspired  of  God  ?  Such  evidence 
must  carry  conviction  of  the  divine  inspiration  of  the  Scrip- 
tures, to  the  minds  of  all,  except  those,  who  are  determined 
to  persist  in  iutidelity,  let  the  evidence  be  what  it  may.  And 
such  are  referred  for  conviction  to  the  evidence  v/hich  will 
be  exhibited,  in  the  judgment  day. 


CHAPTER  HI. 

THE  PERFECTIONS  OF  GOD. 

Having  proved  the  Scriptures  to  be  the  Avord  of  God,  the 
doctrine  next  in  course  is,  the  divine  perfections.  This  doc- 
trine we  have  contained  in  our  Shorter  Catechism,  in  answer 
to  the  question, 

'^What  is  God? 

'■'■God  is  a  Spirit,  infinite,  eternal,  and  unchangeable,  in 
his  being,  ivisdom,  power,  holiness,  justice,  goodness,  and 
truth." 

The  attributes  or  perfections  of  God  have  been  divided 
into  communicable,  and  incommunicable.  By  the  communi- 
cable are  meant  those,  of  which  there  is,  at  least,  some  faint 
shadow  in  the  creature,  although  there  is  an  infinite  dispro- 
portion between  them  as  they  exist  in  God,  and  as  they  are 
found  in  the  creature.  Such  are  wisdom,  power,  holiness, 
justice,  goodness  and  truth.  By  the  incommunicable  per- 
fections are  meant  those,  of  which  there  is  not  the  least  sha- 
dow in  the  creature,  but  which  rather  represent  God  as 


CH.  III.]  THE  PERFECTIONS  OF  GOD.  63 

opposed  to  the  creature.  Such  are  infinity,  immutability, 
independence  and  the  like. 

Modern  divines  give  another  division  of  the  divine  perfec- 
tions; viz.  natural  and  moral. 

By  the  natural  perfections  of  God,  are  meant  those,  which, 
abstractedly  considered,  are  not  necessarily  connected  with 
goodness  of  disposition.  For  although  these  perfections,  as 
they  exist  in  God,  who  is  an  infinitely  perfect  being,  are 
necessarily  connected  with  goodness  of  disposition,  yet  a 
being  might  possess  these  attributes,  and  still  be  very 
wicked. 

The  moral  attributes  are  those  which  are  necessarily  con- 
nected with  goodness  of  disposition. 

Writers  on  the  subject  of  the  divine  perfections,  sometimes 
arrange  them  also  under  the  two  general  classes  of  ^reo^wes* 
and  goodness;  comprehending  the  natural  perfections  under 
the  head  oi  greatness,  and  ihe  moral  under  that  of  goodness. 

The  natural  perfections  enumerated  in  the  answer  quoted 
from  our  Catechism  are,  spirituality,  infinity,  eternity,  im- 
mutability, wisdom,  and  power. 

1.  God  is  a  spirit.  By  the  spirituality  of  God  is  meant 
that  he  is  an  immaterial  substance,  without  body  or  bodily 
parts,  as  said  our  Saviour  to  his  disciples,  "a  spirit  hath  not 
flesh  and  bones  as  ye  see  me  have."  Luke  xxiv.  39.  This, 
it  is  true,  is  rather  saying  what  spirituality  is  not,  than  what 
it  is ;  but  it  is  as  good  a  definition  as  we,  in  our  present  state, 
can  give.  The  divine  spirituality  is  expressly  asserted  in  the 
two  following  texts,  "God  is  a  Spirit."  John  iv.  24.  "The 
Lord  is  that  Spirit."  2  Cor.  iii.  17.  It  is  true,  God  is  spoken 
of  in  Scripture,  as  though  he  had  bodily  members.  Thus  it 
is  said,  "  the  eyes  of  the  Lord  run  to  and  fro,"  2  Chron. 
xvi.  9.  "  The  eyes  of  the  Lord  are  upon  the  righteous,  and 
his  ears  are  open  unto  their  cry.  The  face  of  the  Lord  is 
against  them  that  do  evil."  Ps.  xxxiv.  15,  16.  But  these  and 
all  similar  texts  are  to  be  understood  figuratively  and  not  lite- 
rally. In  them  the  Lord  speaks  after  the  manner  of  men,  in 
condescension  to  our  weakness,  to  assist  our  feeble  concep- 
tions. 

2.  God  is  infinite.  He  is  infinite  in  his  being,  and  in  all 
his  perfections.  By  the  infinity  of  God  is  meant  that  he  is 
without  bounds  or  limits.  That  this  attribute  belongs  to  him, 
may  be  proved  from  his  being  before  all  things,  and  self-ex- 
istent, and  independent.  There  was  nothing  before  him  to 
bound  him.    He  is  dependant  on  no  other  being  for  his  exis- 


64  THE  PERFECTIONS  OF  GOD.  [CH.  III. 

tence ;  and  he  gives  being  to  all  others.  He  must  therefore 
be  unlimited  or  infinite.  And  we  read,  Ps.  cxlvii.  5,  "  his 
understanding  is  infinite." 

Under  the  head  of  infinity,  may  be  comprehended,  the 
divine  immensity  and  omnipresence  wliich  are  the  infinity  of 
God  with  respect  to  space.  Tlie  difference  between  immen- 
sity and  omnipresence  appears  to  be  this.  Immensily  is  that 
attribute  by  which  God  fills  universal  space,  or  is  wliere  any 
thing  else  can  be;  his  omnipresence  is  that  attribute  by  which 
he  is,  where  any  thing  else  is,  or  present  to  each  particular 
thing. 

These  perfections  of  immensity  and  omnipresence,  even 
the  Heatheji  attribjpted  to  the  Supreme  Being.  "All  things 
are  full  of  tet^i""  said  one.  And  another  said,  "  God  passes 
through  all  lands,  and  tracts  of  sea,  and  the  high  heaven." 
The  Scriptures  frequently  ascribe  these  attributes  to  God. 
"Am  I  a  God  at  hand,  saith  the  Lord,  and  not  a  God  afar 
off?  Can  any  hide  himself  in  secret  places  that  I  shall  not 
see  him?  saith  the  Lord.  Do  not  I  fill  heaven  and  earth, 
saith  the  Lord."  Jer.  xxiii.  23,  24.  "  The  eyes  of  the  Lord 
are  in  every  place."  Prov.  xv.  3.  "  Whither  shall  I  go  from 
thy  Spirit  ?  or  whither  shall  I  flee  from  thy  presence  ?  If  I 
ascend  up  into  heaven,  thou  art  there:  If  I  make  my  bed  in 
hell,  behold,  thou  art  there.  If  I  take  the  wings  of  the  morn- 
ing, and  dwell  in  the  uttermost  parts  of  the  sea ;  even  there 
shall  thy  hand  lead  me,  and  thy  riglit  hand  shall  hold  me." 
Ps.  cxxxix.  7 — 10. 

3.  God  is  eternal;  that  is,  without  beginning,  or  end,  or 
successive  duration.  He  never  began  to  be ;  he  will  never 
cease  to  be ;  and  days  and  years  and  ages  are  not  applicable 
to  him  as  they  are  to  created  beings.  "  One  day  is  with  the 
Lord  as  a  thousand  years,  and  a  thousand  years  as  one  day." 
2  Pet.  iii.  8.  He  exists  in  one  eternal  now;  vi^ith  him  there 
is  no  past  or  future,  but  all  is  present. 

The  eternity  of  God  is  necessarily  connected  with  his  ex- 
istence. Yis  every  thing  whicli  begins  to  be  must  have  a 
cause,  and  as  there  was  no  being  before  him  from  whom  he 
could  derive  his  existence,  he  never  could  have  begun  to  be, 
and  therefore  must  have  been  from  eternity.  And  as  he  ex- 
isted from  eternity,  existence  must  be  essential  to  his  nature, 
and  therefore  he  can  never  cease  to  be  ;  but  must  exist  to 
eternity. 

The  eternity  of  God  is  also  clearly  proved  by  many  pas- 
sages of  Scripture  ;  such  as  the  following.   "  The  King  eter- 


CH.  III.]  THE  PERFECTIONS  OF  GOD.  65 

nal,  immortal."  1  Tim.  i  17.  "  From  everlasting  to  ever- 
lasting, thou  art  God."  Ps.  xc.  2.  "  Thou  art  from  ever- 
lasting." Ps.  xciii.  2.  "  Thou  shalt  endure,  and  thy  years 
shall  have  no  end."  Ps.  cii.  26,  27. 

4.  God  is  unchangeable.  By  this  is  meant,  that  he  is 
always  the  very  same.  This  perfection  is  also  frequently 
ascribed  to  God  in  his  word ;  as  in  the  following  texts. 
"  Thou  art  the  same."  Ps.  cii.  27.  "  I  am  the  Lord,  I 
change  not."  Mai.  iii.  6.  "  The  Father  of  lights,  with 
whom  is  no  variableness,  neither  shadow  of  turning."  James 
i.  17. 

5.  God  is  infinitely  ivise.  The  wisdom  of  God  is  that 
perfection,  by  which  he  knows  all  things,  and  by  which  he 
so  lays  his  plans  for  the  government  of  the  universe,  and  so 
orders  all  events,  as  best  to  effect  the  best  ends.  Wisdom 
includes  knowledge  ;  but  it  goes  further.  There  can  be  no 
wisdom  without  knowledge  ;  but  there  may  be  much  know- 
ledge, where  there  is  very  little  wisdom.  It  is  the  union  of 
knowledge,  and  of  judging  rightly,  as  to  the  best  course  of 
conduct  to  effect  an  end,  which  constitutes  wisdom. 

That  God  perfectly  knoweth  all  things  is  frequently 
taught  in  Scripture,  as  in  the  following  passages.  "  Neither 
is  there  any  creature  that  is  not  manifest  in  his  sight :  but 
all  things  are  naked  and  opened  unto  the  eyes  of  him  with 
whom  we  have  to  do."  Heb.  iv.  13.  "  O  Lord  thou  hast 
searched  me,  and  known  me.  Thou  knowest  my  down  sit- 
ting and  mine  up  rising,  thou  undergtandest  my  thought  afar 
off.  Thou  compassest  my  path  and  my  lying  down,  and 
art  acquainted  with  all  my  ways.  For  there  is  not  a  word 
in  my  tongue,  but  lo,  O  Lord  thou  knowest  it  altogether. 
Yea,  the  darkness  hideth  not  from  thee;  but  the  night  shin- 
etb  as  the  day:  the  darkness  and  the  light  are  both  alike  to 
thee."  Ps.  cxxxix.  1 — 4,  12.  "  Hell  is  naked  before  him, 
and  destruction  hath  no  covering."  Job.  xxvi.  6.  "  The 
Lord  searciieth  all  hearts,  and  understandeth  all  the  imagina- 
tions of  the  thoughts."  1  Chron.  xxviii.  9.  "  God  knoweth 
all  tilings."   1  John  iii.  20. 

Tiie  infinite  wisdom  of  God  is  proved  from  several  consi- 
derations. It  is  manifested  in  the  order  and  harmony  of  the 
works  of  creation,  and  the  subserviency  of  one  thing  to  an- 
other. It  is  exhibited  in  the  works  of  providence.  It  is 
eminently  shown  in  the  work  of  redemption,  in  which  all 
the  divine  perfections  harmonize  in  the  salvation  of  the  sin- 
ner. And  the  Scriptures  expressly  ascribe  this  perfection  to 
6^ 


66  THE  PERFECTIONS  OF  GOD.  [cH.  III. 

God,  as  in  the  following  texts.  "  His  understanding  is  infi- 
nite." Ps.  cxlvii.  5.  "  Tlie  manifold  wisdom  of  God." 
Eph.  iii.  10.  "  He  is  wise  in  heart."  Job  ix.  4.  "  He  is 
mighty  in  wisdom."  Job  xxxvi.  5.  "God  only  wise." 
Rom.  xvi.  27.  "  O  the  depth  of  the  riches  both  of  the  wis- 
dom and  knowledge  of  God  !  how  unsearchable  are  his  judg- 
ments, and  liis  ways  past  finding  out."  Rom.  xi.  33. 

6.  God  is  almighty  in  power.  The  power  of  God  is  that 
perfection  by  which  he  can  do  all  things  possible  to  be  done, 
or  whatever  does  not  involve  a  contradiction.  That  this  per- 
fection belongs  to  God  is  proved  by  his  creating  all  things 
out  of  nothing,  and  by  his  preserving  and  upholding  all 
things  ;  and  the  Scriptures  frequently  ascribe  this  perfection 
to  him,  as  in  the  following  passages.  "  Great  is  our  Lord, 
and  of  great  power."  Ps.  cxlvii.  5.  "  I  am  the  Almighty 
God."  Gen.  xvii.  1.  "  The  Lord  God  omnipotent  reign- 
eth."  Rev.  xix.  6.  "Thou  hast  made  the  heaven  and  the 
earth  by  thy  great  power  and  stretched  out  arm,  and  there  is 
nothing  too  hard  fur  thee."  Jer.  xxxii.  17.  "All  the  inha- 
bitants of  the  earth  are  reputed  as  nothing:  and  he  doeth 
according  to  his  will  in  the  army  of  heaven,  and  among 
the  inhabitants  of  the  earth:  and  none  can  stay  his  hand." 
Dan.  iv.  35. 

The  moral  perfections  of  God  are  holiness,  justice,  good- 
ness and  truth. 

1.  Holiness.  This  perfection  of  God  signifies  his  infinite 
love  to  his  law,  and  therefore  his  infinite  removal  from  all 
moral  impurity,  or  his  infinite  opposition  to  sin  which  is  a 
transgression  of  his  law.  That  this  perfection  belongs  to 
God  is  proved,  from  the  abhorrence  of  sin  which  he  has 
manifested,  in  the  evils  which  he  has  sent  upon  our  world 
for  its  punishment ;  from  the  prohibition  in  his  word  of 
every  sin,  under  pain  of  his  wrath ;  from  the  atonement 
which  he  required  for  sin  to  open  a  way  for  its  forgiveness  ; 
and  from  many  express  declarations  in  his  word.  Such  are 
the  following,  "  Thou  art  of  purer  eyes  than  to  behold  evil, 
and  canst  not  look  on  iniquity."  Hab.  i.  13.  "I  the  Lord 
your  God,  am  holy."  Lev.  xix.  2.  "  The  holy  one  of  Is- 
rael." Is.  i.  4.  "  Holy,  holy,  holy,  is  the  Lord  of  hosts." 
Is.  vi.  3.  "  There  is  none  holy  as  the  Lord."  1  Sam.  ii.  2. 
"  Thou  only  art  holy."    Rev.  xv.  4. 

2.  God  is  just.  This  may  be  defined  to  be  his  determi- 
nation to  maintain  his  law,  or  to  render  to  every  one  that 
which  is  right.    That  God  is  just  is  proved  by  the  obedience 


CH.  III.]  THE  PERFECTIONS  OF  GOD.  67 

and  sufferings  of  Christ  to  maintain  and  magnify  his  law, 
and  render  it  consistent  with  his  justice  to  pardon  and  save 
the  sinner ;  and  also  by  many  texts  of  Scripture.  Such  are 
the  following:  "  Shall  not  the  Judge  of  all  the  earth  do  right." 
Gen.  xviii.  25.  "All  his  ways  are  judgment;  a  God  of 
truth,  and  without  iniquity,  just  and  right  is  he."  Deut. 
xxxii.  4.  "  0  Lord,  righteousness  belongeth  unto  thee." 
Dan.  ix.  7.  "  The  Lord  is  righteous  in  ail  his  ways."  Ps. 
cxlv.  17.  "  Rigliteousness  and  judgment  are  the  habitation 
of  his  throne."  Ps.  xcvii.  2.  "  The  Lord  is  upright,  and 
there  is  no  unrighteousness  in  him."  Ps.  xcii.  15.  "  Who 
will  render  to  every  man  according  to  liis  deeds."  Rom.  ii. 
6.  "  Just  and  true  are  thy  ways,  thou  King  of  saints." 
Rev.  XV.  3. 

3.  God  is  good.  Goodness,  taken  in  a  more  general 
sense,  embraces  all  the  moral  perfections  of  God.  But  it  is 
also  to  be  taken  in  a  more  limited  sense,  as  a  particular  at- 
tribute, and  may  be  defined  to  be,  the  disposition  of  God  to 
impart  to  his  creatures,  those  things  which  they  need  to 
make  them  happy.  Of  the  goodness  of  God,  we  have  abun- 
dant evidence,  in  the  works  of  creation,  providence,  and  re- 
demption. In  the  Scriptures,  this  perfection  is  so  frequent- 
ly mentioned,  tiiat  it  is  unnecessary  to  quote  particular  pas- 
sages. The  goodness  of  God  includes  his  mercy,  grace, 
and  patience. 

The  mercy  of  God  is  his  goodness  to  the  miserable.  Mi- 
sery is  the  object  of  mercy.  Hence,  we  may  remark,  every 
instance  of  goodness  towards  us  who  are  miserable  sinners, 
is  mercy.  The  perfection  of  mercy  is  eminently  manifest- 
ed in  the  plan  of  redemption  through  the  Lord  Jesus  Christ ; 
and  the  Scriptures  frequently  ascribe  this  attribute  to  God. 
He  is,  "  the  Lord,  the  Lord  God,  merciful ;  keeping  mercy 
for  thousands."  Ex.  xxxiv.  6,  7.  "  He  delighteth  in  mer- 
cy." Mic.  vii.  18.  He  is  "  plenteous  in  mercy."  Ps. 
Ixxxvi.  5.  He  has  a  "  multitude  of  tender  mercies."  Ps. 
li.  1.  And  "his  tender  mercies  are  over  all  his  works." 
Ps.  cxlv,  9. 

Tiie  grace  of  God  is  his  goodness  to  the  undeserving,  or 
to  creatures  void  of  merit,  such  as  we  are.  This  perfection 
also  is  proved  from  the  plan  of  redemption,  through  Jesus 
Christ,  and  from  many  passages  of  Scripture.  Such  are  the 
following.  "  The  Lord,  the  Lord  God,  merciful  and  gra- 
cious." Ex.  xxxiv.  6.  "  I  will  hear;  for  I  am  gracious." 
Ex.  xxii.  27.     "  Thou,  O  Lord,  art  a  God,  full  of  compas- 


68  THE  PERFECTIONS  OF  GOD.  [cH.  III. 

sion  and  gracious,"  Ps.  Ixxxvi.  15.  "The  Lord  is  gra- 
cious, and  full  of  compassion."   Ps.  cxi.  4. 

The  patience,  or  forbearance,  or  long  suffering  of  God,  is 
his  goodness  to  those  who  abuse  it.  That  vengeance  was 
not  executed  upon  the  human  race  immediately  after  the  fall ; 
that  sentence  against  the  evil  works  which  are  daily  prac- 
tised, and  beheld  by  the  eye  of  omniscience,  is  not  speedily 
executed ;  and  that  we  are  permitted  to  live  and  enjoy  com- 
forts, all  prove  the  patience  of  God.  And  so  also  do  the  fol- 
lowing texts  of  Scripture  among  others.  "The  God  of  pa- 
tience grant  you  to  be  like  minded  one  toward  another." 
Rom.  XV.  5.  "  The  riches  of  his  goodness,  and  forbearance, 
and  long  suffering."  Rom.'  ii.  4.  "  The  Lord  is  long-suf- 
fering to  US-ward."  2  Pet.  iii.  9. 

4.  God  is  true.  By  this  perfection  is  meant,  that  he  is 
perfectly  free  from  all  deceit  and  falsehood,  sincere  in  all  his 
promises  and  threatenings,  and  faithful  in  the  performance  of 
them.  The  truth  of  God  is  proved  from  the  following  pas- 
sages of  Scripture  among  others.  "  The  Lord  abundant  in 
truth."  Ex.  xxxiv.  6.  "A  God  of  truth."  Deut.  xxxii.  4. 
"All  the  paths  of  the  Lord  are  truth."  Ps.  xxv.  10.  He 
"  keepeth  truth  forever."  Ps.  cxlvi.  6.  "  All  whose  works 
are  truth."  Dan.  iv.  37.  "  Thy  law  is  the  truth."  Ps. 
cxix.  142.  "  Thy  word  is  truth."  John  xvii.  17.  "God 
is  not  a  man  that  he  should  lie,  neither  the  son  of  man  that 
he  should  repent:  hath  he  said,  and  shall  he  not  do  it?  or 
hath  he  spoken,  and  shall  he  not  make  it  good?"  Num. 
xxiii.  19.     "  God  that  cannot  lie."   Tit.  i.  2. 

The  moral  perfections  of  God  consist  with  goodness  and 
are  essential  to  it.  Most  of  sinners  will  generally  allow  that 
God  is  good.  But  many  form  very  wrong  notions  of  good- 
ness. They  attribute  to  God  a  goodness  which  is  incompa- 
tible with  holiness,  justice,  and  truth;  and  from  his  good- 
ness infer  a  license  to  go  on  in  sin.  Such  are  in  a  great 
error.  God  is  the  ruler  of  the  universe ;  and  his  goodness 
must  have  for  its  object  not  only  this  or  that  particular  indi- 
vidual, but  his  creatures  generally.  The  general  good  must 
unquestionably  be  the  greatest  possible  object  of  tbe  divine 
goodness  ;  and  from  the  iutinite  perfection  of  God,  Ave  must 
conclude,  that  whenever  the  happiness  of  individuals  comes 
in  competition  with  the  general  good,  the  former  will  be  sa- 
crificed to  the  latter:  and  that  his  goodness  will  be  no  fur- 
ther manifested  towards  individuals  than  as  it  consists  with 
the  general  good.     Wc  would  not  call  a  man  placed  in  au- 


CH.  111.]  THE  PERFECTIONS  OF  GOD.  69 

thority  a  good  ruler,  if  he  were  to  sacrifice  the  public  good 
to  avoid  the  punishment  of  individual  offenders.  If  then  it 
can  be  shown  that  all  the  moral  perfections  of  God  are  essen- 
tial to  the  general  good,  it  will  follow  that  the  Lord  is  good, 
in  being  holy,  just,  and  true  ;  and  that  he  would  not  be  good 
without  these  perfections. 

The  Scriptures  teach  us  that  all  the  moral  attributes  of 
God  are  consistent  with  his  goodness  and  make  a  part  of  it. 
The  Lord  promised  Moses,  "  I  will  make  all  my  goodness 
pass  before  thee."  Ex.  xxxiii.  19.  And  what  was  his  good- 
ness which  he  proclaimed  ?  "  The  Lord,  the  Lord  God, 
merciful  and  gracious,  long  suffering  and  abundant  in  good- 
ness and  truth,  and  that  will  by  no  means  clear  the  guilty." 
Ex.  xxxiv.  6,  7.  In  this  text,  truth  and  not  clearing  the 
guilty,  or  hating  and  punishing  sin,  are  made  a  part  of  the 
divine  goodness,  as  well  as  mercy,  grace,  and  patience. 
Further  we  read  "  God  is  love."  1  John  iv.  8.  His  very 
nature  is  love,  and  therefore  all  his  perfections,  and  conse- 
quently his  holiness,  justice  and  truth  must  be  lovely  or 
good.  How  is  each  of  these  perfections  reconcilable  with 
goodness  ? 

1.  God  is  holy.  He  has  an  infinite  love  to  his  law,  and 
consequently  an  infinite  hatred  of  sin.  This  perfection  is 
consistent  with  goodness,  and  essential  to  it.  For  it  is  a 
truth  obvious  to  every  reflecting  mind,  that  the  natural  con- 
sequence of  sin  is  misery.  We  daily  see  proofs  of  this. 
For  instance,  what  are  the  effects  of  the  sin  of  intemperance  ? 
It  impairs  the  constitution,  wastes  estate,  lessens  character, 
injures  the  peace  of  families,  and  shortens  life.  So  also  the 
sins  of  malice,  envy,  and  revenge,  often  hurry  men  into  ac- 
tions, which  precipitate  themselves  and  others  into  misery. 
And  to  what  cause  are  we  to  trace  the  wars  which  have  dis- 
tressed our  world,  but  to  sin  ?  to  the  pride,  ambition,  ava- 
rice, and  revenge  of  men?  We  see  many  evidences  conti- 
nually before  our  eyes  that  sin  leads  to  misery.  And  the 
Scriptures  teach  us  that  all  the  misery  in  the  universe,  arises 
from  sin  as  its  cause.  Therefore  a  good  being  who  loves 
and  desires  the  happiness  of  the  universe  must  hate  sin 
which  has  a  tendency  to  impair  and  destroy  this  happiness. 
Hence  it  appears  that  the  holiness  of  God,  which  is  his  in- 
finite hatred  of  sin,  or  of  that  which  makes  his  creatures  mis- 
erable, is  essential  to  his  goodness,  and  that  God  would  not 
be  good,  if  he  were  not  holy. 

2.  God  is  just.     With  respect  to  that  branch  of  the  jus- 


70  THE  PERFECTIONS  OF  GOD.  [cH.  Ill, 

tice  of  God,  which  consists  in  rewarding  those  who  do  well, 
it  will  readily  be  allowed  that  this  is  essential  to  goodness. 
The  difliculty  with  sinners  is,  to  reconcile  what  is  called  the 
punitive  justice  of  God  with  his  goodness.  By  the  punitive 
justice  of  God  is  meant,  his  punishing  the  transgressors  of 
his  law.  In  human  governments,  a  ruler  without  punitive 
justice  would  not  be  esteemed  a  good  ruler.  In  all  govern- 
ments, the  punishment  of  oflenders  has  been  considered  ne- 
cessary to  the  well  being  of  society.  And  Avill  we  deny  to 
be  good,  in  the  Ruler  of  the  universe,  that  attribute  which 
we  consider  essentially  necessary  to  a  good  human  ruler? 
What  opinion  would  we  form  of  a  human  ruler,  who  would 
connive  at  the  public  disturbers  of  the  peace  of  society? 
Who  would  suffer  robbers,  incendiaries  and  assassins  to 
range  at  large,  and  plunder,  burn,  and  murder  with  impunity, 
and  thus  impair  and  destroy  the  happiness  of  the  peaceable 
citizens?  Such  a  ruler,  though  he  might  be  applauded  by 
offenders,  certainly  would  not  be  considered  a  good  ruler,  by 
his  well  disposed  subjects.  Tiie  case  is  similar  with  re- 
spect to  the  Supreme  Being.  His  goodness  to  his  creatures 
in  general  requires  that  he  should  punish  offenders.  And  if, 
out  of  compassion  to  individual  sinners,  he  were  to  connive 
at  sin,  which,  as  we  have  seen  leads  to  misery,  and  were  to 
permit  it  to  go  unpunished,  disorder  and  misery,  evidently 
would  ensue  ;  and  for  the  sake  of  a  iew  individuals  who 
richly  deserved  punishment,  the  whole  universe  might  suffer. 
These  remarks  show  the  consistency  of  the  punitive  justice 
of  God  with  his  goodness ;  and  not  only  so,  but  that  it  is 
essential  to  goodness,  and  that  God  would  not  be  good  with- 
out it. 

The  punitive  justice  of  God  may  be  divided  into  re- 
claiming and  vindictive.  The  former  is  exercised  with  a 
view  to  reclaim  the  offender,  as  well  as  for  an  example  to 
others  to  deter  them  from  transgression.  The  latter  is  taking 
vengeance  on  the  criminal  for  his  crimes  without  any  view 
to  his  reformation.  In  the  former  of  these,  the  goodness  of 
God  appears  from  the  salutary  tendency  of  punishment  to 
reclaim  offenders  from  courses  which  necessarily  lead  to 
misery,  and  to  prevent  transgression  in  others,  that  they 
may  avoid  unhappiness.  In  the  latter,  or  his  vindictive  jus- 
tice, such  as  is  exercised  upon  devils,  and  upon  wicked  men, 
in  eternal  misery,  his  goodness  appears,  in  placing  them  in 
a  situation  in  which  they  cannot  injure  others,  and  in  making 
them  an  example  to  deter  others  from  sin,  which  leads  to 


CH.  III. J  THE  PERFECTIONS  OF  GOD.  71 

misery.  Such  obstinate  offenders  as  will  not  be  reclaimed, 
are  fit  only  to  be  confined,  where  they  cannot  injure  others, 
but  may  be  of  some  use  in  affording  to  others  a  warning 
against  sin.  And  we  know  not  how  many  worlds,  and 
millions  of  rational  beings  may  be  witnesses  of  the  punish- 
ment of  sinners,  and  by  their  example  be  deterred  from  sin, 
and  from  misery,  its  consequent.  And  for  aught  we  know, 
the  number  of  those  who  may  become  the  objects  of  the  vin- 
dictive justice  of  God  may  bear  no  greater  proportion  to  the 
number  of  holy  and  happy  beings,  throughout  the  wide  ex- 
tent of  God's  dominions,  than  the  number  of  criminals, 
capitally  punished,  in  a  well  regulated  government,  does  to 
the  number  of  peaceable  and  orderly  citizens.  Hence  it  ap- 
pears that  even  the  vindictive  justice  of  God  is  consistent 
with  his  goodness,  and  is  exercised  with  a  view  to  the  good 
of  his  rational  creatures  in  general. 

3.  God  is  true.  Therefore  he  will  fulfil  his  threatenings 
as  well  as  his  promises,  and  punish  sin.  That  this  perfec- 
tion is  also  consistent  with  goodness,  and  essential  to  it,  is 
proved  on  the  same  principle,  as  that  on  which  holiness  and 
justice  are  reconciled  with  goodness;  viz.  that  the  natural 
consequence  of  sin  is  misery,  and  that  therefore  every  thing 
which  has  a  tendency  to  discourage  and  prevent  sin,  con- 
duces to  the  general  good.  But  the  faithfulness  of  God  to 
his  threatenings,  in  punishing  transgressors  has  a  tendency 
to  restrain  from  sin. 


CHAPTER  IV. 

THE  TRINITY. 

Some  of  the  doctrines  contained  in  the  Scriptures,  are 
highly  mysterious.  They  cannot  be  fully  comprehended 
by  human  reason.  This,  some  have  made  an  objection 
against  the  Scriptures  ;  but,  without  just  reason.  For  mys- 
teries must  be  allowed  in  the  natural  world.  We  are  a  mys- 
tery to  ourselves.  The  union  of  the  soul  and  body,  and  the 
manner  in  which  they  mutually  act  upon  each  other,  we 
cannot  explain,  or  comprehend.  And  the  smallest  insect 
and  vegetable  present  mysteries,  which  baflle  human  reason. 
And  if  we  must  allow  mysteries  in  natural  things,  why  not 
in  religion?  To  be  consistent  in  rejecting  the  doctrines  of 
religion,  because  some  of  them  are  mysterious,  we  ought  to 


72  THE  TRINITY.  [cH.  IV. 

disbelieve  every  thing  in  nature,  which  we  cannot  compre- 
hend and  explain. 

But  further,  the  mysteries  of  the  Scriptures,  so  far  from] 
militating  against  the  truth  of  their  doctrines,  are  rather 
presumptive  evidence  in  its  favour.  If  God  is  intinite,  he^ 
must  be  incomprehensible  by  finite  beings.  The  Scriptures 
in  containing  mysteries  therefore,  bear  in  this  respect  a  re- 
semblance to  their  mysterious  and  incomprehensible  author. 
And  if  in  any  thing  we  may  reasonably  expect  mysteries,  it 
must  be  in  those  doctrines  which  relate  to  the  manner  of  the 
existence  of  an  infinite  and  incompreliensible  God. 

Among  the  mysteries  contained  in  the  Scriptures,  the  doc- 
trine of  the  Trinity  in  Unit}/,  holds  a  chief  place.  The 
word  Trinity  is  not  found  in  the  Scriptures,  but  was  adopted 
by  the  ancient  fathers  to  express  the  scriptural  doctrine  of 
three  persons  in  the  Godliead. 

The  Trinity  is  a  doctrine  not  discoverable  by  reason.  It 
is  a  doctrine  purely  of  Revelation.  And  it  is  a  doctrine, 
which  though  revealed,  we  have  no  where  so  explained  as 
to  render  it  comprehensible  by  our  finite  understandings. 
And  to  attempt  to  explain  it  as  some  have  done,  is  only  dark- 
ening counsel  with  words  without  knowledge. 

But  though,  the  doctrine  of  the  Trinity  is  not  compre- 
hensible by  our  reason,  it  is  not,  as  some  have  said,  contrary 
to  reason.  We  do  not  say,  there  are  three  Gods,  and  yet 
but  one  God.  This  would'be  an  evident  contradiction.  But 
we  say,  there  are  three  persons  in  one  essence.  God  is  three 
in  person,  and  one  in  essence.  This  doctrine  does  not  con- 
tradict our  reason;  for  it  does  not  come  within  its  sphere. 
There  is  a  great  difference  between  a  thing  being  contrary  to 
reason,  and  being  above  it.  But  they  are  often  confounded. 
What  is  above  our  reason  cannot  be  measured  by  it ;  and 
our  reason  is  entirely  incompetent  to  decide  whether  it  is 
contrary  to  it  or  not.  Of  this  nature  is  the  doctrine  of  the 
Trinity,  For  it  cannot  be  expected  that  finite  creatures 
should  comprehend  the  manner,  in  which  an  infinite  and  in- 
comprehensible God  exists  ;  and  therefore,  it  is  folly  to  say 
that  this  doctrine  is  contrary  to  reason,  when  reason  is  en- 
tirely incompetent  to  scan  it ;  and  therefore,  to  determine 
whether  it  is  contrary  to  it  or  not. 

The  Unify  of  God,  is  taught  in  our  Catechism,  in  the 
answer  to  the  5th  question. 

"  .^re  there  more  Gods  than  one? 

"  There  is  but  one  only,  the  living  and  the  true  God.^^ 


CH.  IV.3  THE  TRiMTY.  73 

This  doctrine  may  be  argued,  from  the  harmony  and  unity 
observable  in  the  works  of  creation,  which  indicate  that 
there  is  but  one  first  cause  or  God.  And  it  is  abundantly 
proved  from  the  express  declarations  of  Scripture ;  as  in  the 
following  texts.  "  Thou  shalt  have  no  other  gods  before 
me."  Ex.  XX.  3.  "  Hear  O  Israel,  the  Lord  our  God  is  one 
Lord  ;  Deut.  vi.  4.  "  The  Lord  he  is  God ;  there  is  none 
else  beside  him."  Deut.  iv.  l-sS.  "  Thus  saith  the  Lord,  the 
King  of  Israel,  and  his  Redeemer  the  Lord  of  hosts,  I  am 
the  first,  and  I  am  the  last,  and  besides  me  there  is  no  God  ;" 
Is.  xliv.  6.  "  I  am  the  Lord,  and  there  is  none  else,  there 
is  no  God  besides  me.  I  am  the  Lord,  and  there  is  none 
else."  Is.  xlv.  5,  6.  "  There  is  none  other  God  but  one." 
1  Cor.  viii.  4. 

The  doctrine  of  the  Trinity,  or  that  there  are  three  per 
sons  in  this  one  divine  essence  or  Godhead,  we  have  con- 
tained in  the  answer  to  the  6th  question  in  our  Catechism. 

"  How  many  persons  are  there  in  the  Godhead? 

"  There  are  three  persons  in  the  Godhead  ;  the  Father, 
the  Son,  and  the  Holy  Ghost ;  and  these  three  are  one  God, 
the  same  in  substance,  equal  in  power  and  glory. ''^ 

As  hath  been  already  remarked,  the  Trinity  is  a  doctrine 
purely  of  Revelation,  and  therefore  its  proofs  must  be  drawn 
from  the  Scriptures. 

It  is  true,  in  almost  all  nations  of  antiquity,  with  whose 
religious  sentiments  we  are  acquainted,  as  the  Chinese,  the 
Persians,  the  Chaldeans,  the  Egyptians  and  the  Grecians, 
we  find  some  vestiges  and  hints  of  the  doctrines  of  the  Tri- 
nity. And  the  further  we  go  back,  and  the  nearer  we  ap- 
proach, to  the  first  dispersion  of  mankind,  and  the  original 
of  the  nations,  the  clearer  do  these  vestiges  appear.  These 
facts  prove,  not  that  the  light  of  nature  taught  this  doctrine  ; 
but  that  it  was  an  ancient  revelation  from  heaven,  made  to 
the  world  before  mankind  were  scattered  abroad  from  each 
other,  and  by  tradit'on  handed  down  to  posterity. 

In  the  Old  Testament,  we  find  many  proofs  of  a  plurality 
of  persons  in  the  Godhead,  and  some  evidences  that  this 
plurality  is  a  Trinity.  In  the  very  first  verse  of  the  Bible, 
we  are  taught,  that  there  is  a  plurality  of  persons  in  the 
Godhead.  "  In  the  beginning  God  created  the  heaven  and 
the  earth."  In  the  original  Hebrew,  the  word  translated 
God,  is  in  the  plural  number,  Elohim,  or  Gods.  And  lite- 
rally translated  the  verse  would  read,  "  In  the  beginning  the 
Gods  created  the  heaven  and  the  earth."  And  we  are  told 
7 


74  THE   TRINITY.  [CH.  IV. 

by  those,  who  have  taken  the  pains  to  examine,  that  in  thirty- 
different  places  in  the  book  of  Genesis  alone,  the  plural 
Elohim  or  Gods,  is  used  instead  of  the  singular,  Eloah,  or 
God ;  and  that  in  the  five  books  of  Moses,  there  are  one 
hundred  places  where  we  find  this  expression  in  the  original 
Eloheha,  the  literal  translation  of  which  is,  "  the  Lord  thy 
Gods."  And  in  many  other  passages,  throughout  the  Old 
Testament,  the  name  given  to  the  Supreme  being  is,  in  the 
original,  in  the  plural  number,  as  in  the  following.  "  Re- 
member now  thy  Creator  (original  Creators)  in  the  days  of 
thy  youth."  Eccl.  xii.  1.  "  Where  is  God  my  maker" 
(original,  makers.)  Job.  xxxv.  10.  "  Thy  maker  (original, 
makers)  is  thy  husband."  Is.  liv.  5.  And  it  is  remarkable, 
that  the  word  Elohim,  Gods,  is  throughout  the  Old  Testa- 
ment, uniformly  joined,  with  a  verb  or  noun  in  the  singular 
number.  For  instance  Joshua  said  "  ye  cannot  serve  the 
Lord,  for  he  is  an  holy  God."  Josh.  xxiv.  19.  Literally 
translated  from  the  original  the  passage  would  read,  "  ye 
cannot  serve  Jehovah;  for  he  is  the  holy  Gods.''  So  also 
we  frequently  find  the  phrase,  which  literally  translated 
would  be,  "  the  Lord  or  Jehovah,  thy  Gods."  How  can  we 
account  for  this  peculiar  mode  of  expression,  unless  we  sup- 
pose, that  tlie  plural  noun  Elohim,  Gods,  is  intended  to  sig- 
nify a  plurality  of  divine  persons  ;  and  that  the  singular  noun 
Jehovah,  and  the  verb  in  the  singular  number,  are  intended 
to  teach  that  there  is  but  one  divine  essence ;  and  that  these 
Gods  or  divine  persons,  are  but  one  Lord,  or  Jehovah?  In 
what  other  way,  can  we  understand  them,  than  as  teaching 
a  plurality  of  persons,  and  unity  of  essence  ? 

The  doctrine  of  a  plurality  of  persons  in  the  Godhead  was 
also  taught,  in  the  early  ages  of  the  world  by  such  expres- 
sions as  the  following,  contained  in  the  book  of  Genesis. 
"  And  God  said  let  us  make  man  in  our  image  after  our 
likeness."  Gen.  i.  26.  Here  is  evidently  a  plurality  of  per- 
sons signified,  by  the  words  us  and  our.  But  in  the  next 
verse  we  read,  "  so  God  created  man  in  his  own  image." 
Here  the  pronoun  his  is  in  the  singular  number,  teaching  us 
that  this  plurality  of  persons  taught  in  the  preceding  verse 
by  the  words  us  and  our  is  but  one  essence.  Gen.  iii.  22. 
we  read,  "the  Lord  God  said,  behold,  the  man  is  become 
as  one  of  t<s."  And  Gen.  xi.  7.  "  And  the  Lord  said,  go  to, 
let  us  go  down."  From  these  and  similar  expressions,  the 
Jews  must  have  had  some  knowledge  of  the  doctrine  of  a 
plurality  of  persons  in  the  Godhead. 


CH.  IV.]  THE  TRINITY.  75 

Further,  the  Old  Testament  not  only  teaches  a  plurality  of 
persons  in  the  Godhead ;  but  from  it  we  may  also  collect 
that  this  plurality  is  a  Trinity.  The  doctrine  of  the  Trinity 
is  contained  in  the  following  passage  in  Isaiah.  "  He  said, 
surely  they  are  my  people,  children  that  will  not  lie,  so  he 
was  their  Saviour.  In  all  their  afiliction  he  was  afflicted. ' 
Here  is  one  person.  The  passage  proceeds,  "  and  the  Angel 
of  his  presence  saved  them  :  in  his  love  and  his  pity  he  re- 
deemed them."  Here  is  another  person.  "  But  they  rebelled 
and  vexed  his  Ht)!y  Spirit."  Is.  Ixiii.  8,  9,  10.  Here  is  a 
third  person.  In  this  passage,  there  are  evidently  three  dis- 
tinct persons,  viz.  the  Lord,  the  Angel  of  his  presence,  and 
his  Holy  Spirit.  The  same  doctrine  is  taught  in  the  follow- 
ing passages,  also  in  Isaiah.  "  The  Spirit  of  the  Lord  shall 
rest  upon  Him."  Is.  xi.  2.  "  Behold  my  Servant  whom  I 
uphold.  I  have  put  my  Spirit  upon  him."  Is.  xlii.  1. 
"  The  Spirit  of  the  Lord  God  is  upon  me."  Is.  Ixi.  1.  In 
each  of  these  texts  there  are  three  distinct  persons,  the  Lord, 
the  Spirit  of  the  Lord,  and  He  on  whom  the  Spirit  rested. 
It  was  also,  most  probably  in  reference  to  the  Trinity,  that  the 
Seraphim,  which  Isaiah  in  vision  saw,  thrice  pronounced  the 
word  holy.  "And  one  cried  unto  another,  and  said,  holy, 
holy,  holy  is  the  Lord  of  hosts."  Is.  vi.  3.  The  doctrine  of 
the  Trinity  appears  also  to  be  taught  in  the  threefold  bene- 
diction, which  at  the  command  of  the  Lord,  the  high  priest 
of  Israel  pronounced  upon  the  congregation.  "  The  Lord 
bless  thee,  and  keep  thee:  the  Lord  make  his  face  shine 
upon  thee  and  be  gracious  unto  thee :  the  Lord  lift  up  his 
countenance  upon  thee,  and  give  thee  peace."  Num.  vi.  24, 
25,  26.  There  are  many  other  passages  in  the  Old  Testa- 
ment, in  which  three  persons  are  mentioned,  though  not  all 
together. 

Further  that  the  doctrine  of  the  Trinity  was  knoAvn  to  the 
Jews  appears  from  expressions  in  Jewish  authors.  And  also 
from  this  circumstance  ;  our  Saviour  and  his  Apostles,  as  we 
shall  presently  see,  taught  this  doctrine ;  but  they  do  not 
seem  to  speak  of  it  as  new,  or  before  unknown  to  the  Jews; 
for  they  delivered  it  without  any  apology,  explanation,  or 
preamble. 

We  proceed  to  consider  the  proofs  of  a  Trinity  found  in 
the  New  Testament.  Here  the  doctrine  is  much  more  fully 
and  clearly  revealed  than  in  the  Old. 

This  doctrine  is  plainly  taught,  1  John  v.  7.  "There  are 
three  that  bear  record  in  heaven,  the  Father,  the  Word,  and 


76  THE  TRINITY.  [CH.  IV. 

the  Holy  Ghost :  and  these  three  are  one."  Here  it  is  ex- 
pressly asserted,  that  there  are  three  that  bear  record  in  hea- 
ven, the  Father,  the  Word,  and  the  Holy  Ghost ;  and  that 
these  three,  not  merely  do  agree  in  one,  but  are  one ;  One 
and  the  same  Being  or  Essence.  Although  three  in  person, 
distinguished  by  peculiar  and  incommunicable  personal  pro- 
perties ;  yet  they  are  one  in  essence. 

The  doctrine  of  the  Trinity  is  so  clearly,  and  explicitly 
taught  in  this  text,  that  Antitrinitarians  have  endeavoured  to 
invalidate  its  genuineness,  and  to  reject  it  from  the  sacred 
volume  as  an  interpolation  of  some  of  the  Trinitarian  fathers. 
It  may  therefore  be  proper  here  to  offer  some  considerations 
in  defence  of  its  genuineness.  It  is  allowed  by  the  defenders 
of  the  genuineness  of  the  text,  that  there  are  some  ancient 
manuscript  copies  of  the  New  Testament,  in  which  it  is  not 
found.  But  at  the  same  time,  there  are  others,  of  at  least 
equal,  if  not  greater  antiquity  and  authority,  in  which  it  is 
found.  And  it  is  much  more  probable,  that  this  text  was 
erased  in  some  copies,  by  Antitrinitarians,  about  the  time  of 
the  Arian  controversy,  than  that  it  was  interpolated  by  Tri- 
nitarians. For  this  text  operated  forcibly  against  the  Arian 
or  Antitrinitarian  scheme ;  but  the  doctrine  of  the  Trinity 
was  sufficiently  supported  without  it,  from  many  other  pas- 
sages, some  of  which  have  already  been  quoted,  and  others 
will  be  adduced  presently.  So  that  the  supporters  of  this 
doctrine,  if  they  had  been  sufficiently  destitute  of  principle  to 
take  such  liberties  Aviih  the  Scriptures,  could  have  been  un- 
der no  sufficient  temptation,  to  induce  them  to  make  such  an 
addition. 

Further  the  connexion  in  which  the  text  stands  argues  its 
genuineness,  and  the  passage  will  not  connect  as  well  if  the 
text  is  expunged,  as  if  it  is  retained.  And  further,  another 
consideration  in  favor  of  the  genuineness  of  the  text  is  the 
use  of  the  term  "  Word,^^  to  signify  the  second  person  or 
Son,  which  is  a  name  as  applied  to  Christ,  peculiar  to  the 
author  of  this  Epistle.  From  these  considerations  the  genu- 
ineness of  this  text  is  maintained.  And  being  genuine,  it 
plainly  proves  that  there  are  three  distinct  divine  persons, 
and  that  these  three  are  one  essence,  or  but  one  God.  And 
if  it  were  not  genuine,  (which  however  can  by  no  means  be 
admitted)  still  the  doctrine  of  the  Trinity  would  be  abun- 
dantly established  from  other  passages  of  Scripture,  some  of 
which  have  already  been  quoted,  and  to  others  of  which  your 
attention  will  now  be  directed. 


CH.   IV.]  THE  TRINITY.  77 

In  1  Cor.  xii.  4,  5,  6.  we  read,  "  There  are  diversities  of 
gifts,  but  the  same  Spirit.  And  there  are  differences  of  ad- 
ministrations, but  the  same  Lord.  And  there  are  diversities 
of  operations,  but  it  is  the  same  God."  And  in  Eph.  iv.  4, 
5,  6.  "  There  is  one  Spirit,  one  Lord,  one  God  and  Father 
of  all."  In  each  of  these  texts,  there  are  three  distinct  per- 
sons mentioned. 

Our  Saviour  told  his  disciples,  "  when  the  Comforter  is 
come,  whom  I  will  send  unto  you  from  the  Father,  even  the 
Spirit  of  truth,  which  proceedeth  from  the  Father,  he  shall 
testify  of  me."  John  xv.  26.  Here  again  are  three  distinct 
persons  mentioned,  and  particular  actions  ascribed  to  each, 
viz:  the  Father,  from  whom  the  Holy  Spirit  proceedeth ;  the 
Son,  speaking,  who  was  to  send  the  Spirit,  and  of  whom  the 
Spirit  was  to  testify;  and  the  Holy  Spirit,  called  the  Com- 
forter, and  Spirit  of  truth,  proceeding  from  the  Father,  to  be 
sent  by  the  Son,  and  to  testify  of  him. 

Again  we  have  a  proof  of  the  doctrine  of  the  Trinity,  in 
the  account  which  we  have  of  the  baptism  of  our  Saviour. 
"  And  Jesus  when  he  was  baptized,  went  up  straightway  out 
of  the  water  ;  and  lo,  the  heavens  were  opened  unto  him,  and 
he  saw  the  Spirit  of  God  descending  like  a  dove,  and  lighting 
upon  him :  and  lo  a  voice  from  heaven,  saying,  this  is  my 
beloved  Son,  in  whom  I  am  well  pleased."  Mat.  iii.  16,  17. 
Here  again  are  evidently  three  distinct  persons.  Jesus  com- 
ing up  out  of  Jordan;  the  Spirit  of  God  descending  like  a 
dove  and  lighting  upon  him  ;  and  the  Father  speaking  from 
heaven  and  declaring  Jesus  to  be  his  beloved  Son.  So  con- 
clusive an  argument  in  support  of  the  doctrine  of  the  Trinity, 
did  the  primitive  fathers  consider  this  passage,  that  it  was  a 
common  expression  with  them,  "  go  to  Jordan,  and  you  may 
see  the  Trinity." 

The  same  doctrine  is  clearly  taught  in  the  commission, 
which  Christ  after  his  resurrection  gave  to  his  Apostles. 
"  Go  ye  therefore  and  teach  all  nations,  baptizing  them  in 
the  name  of  the  Father,  and  of  the  Son,  and  of  the  Holy 
Ghost."  Mat.  xxviii.  19.  Baptism  is  an  act  of  religious 
worship.  But  the  Scriptures  teach  us  that  God  only  is  to  be 
worshipped.  Since  therefore  this  act  of  religious  worship 
is  rendered  equally  to  the  Son  and  the  Holy  Ghost  as  to  the 
Father,  it  follows  that  the  Son  and  the  Holy  Ghost  are  God 
equal  with  the  Father.  The  ordinance  of  baptism  is  a  stand- 
ing evidence  in  the  church  of  a  Trinity  of  persons  in  the 
Godhead  ;  and  a  denial  of  the  doctrine  of  the  Trinity  amounts 
7* 


78  THE  TRINITY.  [cH.  IV. 

to  a  renunciation  of  Christian  baptism.  On  this  subject,  one 
well  observes  :  "  Sure  I  am,  diii  I  disbelieve  this  doctrine,  I 
never  would  baptize  more,  in  the  name  of  the  Father,  of  the 
Son,  and  of  the  Holy  Ghost." 

Again,  the  doctrine  of  the  Trinity  is  clearly  taught,  in  the 
apostolical  benediction  at  the  close  of  the  Second  Epistle  to 
the  Corinthians.  "  The  grace  of  the  Lord  Jesus  Christ,  and 
the  love  of  God,  and  the  communion  of  the  Holy  Ghost  be 
with  you  all."  This  benediction  is  a  prayer.  Prayer  is  an 
act  of  religious  worship,  and  is  to  be  made  to  God  only.  In 
this  passage  three  distinct  persons  are  mentioned,  and  reli- 
gious homage  is  rendered  to  tl;e  Son  and  the  Holy  Ghost 
equally  with  the  Father. 

In  the  texts  which  have  been  adduced,  the  three  persons 
are  mentioned  together  in  the  same  passage  ;  and  in  such  a 
way  as  to  prove  that  they  are  not  mere  names,  or  attributes, 
or  offices  of  the  same  person  ;  but  that  they  are  distinct  per- 
sons. In  some  of  the  passages  quoted,  religious  worship, 
which  the  Scriptures  teach  us,  belongs  to  God  only,  is  ren- 
dered equally  to  each  of  them,  which  proves  their  equality. 
And  numerous  texts  teach  us  that  there  is  but  one  God,  and 
therefore  these  three  persons  are,  as  our  text  teaches  us,  one, 
one  essence,  one  God. 

There  are  numerous  other  texts,  some  of  which  prove  the 
divinity  of  the  Son,  and  some  the  divinity  of  the  Holy  Ghost, 
all  of  which  further  prove  the  doctrine  of  the  Trinity,  For 
if  it  can  be  proved  that  the  Son  and  the  Holy  Ghost,  who 
we  have  seen  are  distinct  persons,  are  divine  persons  equal 
with  the  Father,  it  will  follow  that  there  are  three  persons 
in  the  Godhead.  But  the  particular  proofs  in  favour  of  the 
divinity  of  the  Son,  and  of  the  Holy  Ghost,  will  be  attended 
to  in  subsequent  chapters. 

In  the  conclusion  of  this  chapter,  I  would  remark  that  the 
doctrine  of  the  Trinity  is  a  fundamental  doctrine  of  revealed 
religion,  and  is  very  intimately  connected  with  the  gospel 
plan  of  salvation.  In  this  plan  each  person  has  his  peculiar 
work.  And  is  to  be  personally  looked  unto  and  trusted  for 
the  performance  of  the  work  which  belongs  to  him.  And 
each  person  being  divine,  is  infinitely  competent  to  perform 
his  personal  work  in  our  redemption.  We  ought  therefore 
to  rejoice  in  this  doctrine;  and  though  we  cannot  compre- 
hend it,  with  the  humility  of  children,  to  receive  and  believe 
it  on  the  authority  of  God.  And  we  ought  to  worship  and 
serve  the  triune  God,  Father,  Son,  and  Holy  Ghost.     For 


CH.  IV.]  THE  TRINITY.  79 

he  that  acknowledges,  worships,  and  serves  any  other  than 
the  three  in  one  God,  does  not  acknowledge,  worship  and 
serve  the  God  of  the  Bible,  or  the  one  only  living  and  true 
God ;  but  a  creature  of  his  own  imagination,  which  has  no 
real  existence. 


CHAPTER  V. 

THE   DIVlNITr   OF  CHRIST. 

The  subject  of  the  last  chapter  was  the  doctrine  of  the 
Trinity  ;  or  that  there  are  three  distinct  and  equal  persons, 
the  Father,  the  Son,  and  the  Holy  Ghost,  in  the  Godhead, 
or  one  divine  essence.  The  proofs  adduced  in  that  chapter 
were  chiefly  those  texts  of  Scripture  in  which  the  three  per- 
sons are  mentioned  in  the  same  passage.  A  few  of  these 
texts  prove  the  equality  of  these  three  persons ;  but  most  of 
them  only  prove  their  distinct  personality.  It  remains  on 
this  subject  more  particularly  to  attend  to  the  special  proofs, 
in  favour  of  the  proper  divinity  of  the  Son  and  the  Holy 
Ghost. 

The  object  of  this  chapter  is  to  prove  the  divinity  of 
Christ ;  or  that  the  Son  is  "  God  equal  with  the  Father." 

The  Scriptural  proofs  of  the  divinity  of  the  Son,  are  excel- 
lently classified  and  arranged  in  our  Larger  Catechism  in 
answer  to  the  11th  question. 

"  How  doth  it  appear  that  the  Son  and  the  Holy  Ghost 
are  God  equal  with  the  Father  ? 

The  Scriptures  manifest  that  the  Son  and  the  Holy  Ghost 
are  God  equal  with  the  Father,  ascribing  unto  them  such 
names,  attributes,  works,  and  worship  as  are  proper  to  God 
only." 

This  arrangement  of  proofs  will  be  followed. 

I.  The  same  names  are  given  to  the  Son,  as  to  the  Father. 

The  name  Jehovah  is  the  incommunicable  name  of  God, 
which  cannot  with  any  propriety  be  given  to  any  creature. 
For  it  signifies,  /  am,  or  to  be,  or  existence.  Essential  or 
self-existence  cannot  belong  to  any  creature  however  digni- 
fied. And  agreeably  to  this,  the  Lord  claims  this  name  Je- 
hovah as  peculiarly  his  own,  and  not  to  be  given  to  any 
creature  ;  as  in  Is.  xlii.  8.  "  I  am  the  LORD,  (or  Jehovah) 


80  THE  DIVINITY  OF  CHRIST.  [cH.  V. 

that  is  my  name,  and  my  glory  will  I  not  give  to  another." 
Also  in  Ps.  Ixxxiii.  18.  "That  men  may  know  that  thou, 
whose  name  alone  is  Jehovah,  art  the  most  high  over  all  the 
earth."  Hence  it  is  evident,  both  from  the  import  of  the 
word,  and  the  declarations  of  Scripture,  that  this  name  Jeho- 
vah can  be  given  to  no  one  but  a  divine  person.  If  therefore 
it  is  in  Scripture  given  to  the  Son,  it  will  necessarily  follow 
that  the  Son  is  a  divine  person,  God  equal  with  the  Father. 
But  the  Son  is  in  Scripture  frequently  called  Jehovah,  or  I 
am,  the  self-existent  being.  Wherever  in  our  English  trans- 
lation of  the  Old  Testament,  the  find  the  name  LORD,  in 
capital  letters,  the  word  is  Jehovah  in  the  original  Hebrew. 

The  name  Jehovah  is  given  to  Christ,  or  the  Son  in  the 
following  passages  of  Scripture.  Is.  xl.  3.  "  The  voice  of 
him  that  crieth  in  the  wilderness,  prepare  ye  the  way  of  the 
LORD  (or  Jehovah)  make  straight  in  the  desert  a  highway 
for  our  God."  Compare  this  text  w.ilh  Matt.  iii.  3,  and  it 
will  be  found,  that  the  LORD  or  Jehovah,  spoken  of  in  the 
passage  just  quoted,  was  he  before  whom  John  the  Baptist 
came  to  prepare  his  way,  that  is  Christ.  "  This  is  he  that 
was  spoken  of  by  the  prophet  Esaias,  saying,  the  voice  of 
one  crying  in  the  wilderness,  prepare  ye  the  way  of  the 
Lord."  Is.  vi.  1.  9,  10.  We  read,  "I  saw  the  LORD,  (or 
Jehovah)  sitting  upon  a  throne,  high  and  lifted  up,  and  his 
train  filled  the  temple.  And  he  said,  go  and  tell  this  people, 
hear  ye  indeed,  but  understand  not;  and  see  ye  indeed,  but 
perceive  not.  Make  the  heart  of  this  people  fat,  and  make 
their  ears  heavy,  and  shut  their  eyes,  lest  they  see  with  their 
eyes,  and  hear  with  their  ears,  and  understand  with  their 
heart,  and  convert,  and  be  healed."  This  passage  is  in  John 
xii.  37 — 41,  quoted  and  applied  to  Christ,  as  follows. 
*'  Though  he  had  done  so  many  miracles  before  them,  yet 
they  believed  not  on  him.  Because  that  Esaias  said.  He 
hath  blinded  their  eyes,  and  hardened  their  heart;  that  they 
should  not  see  with  their  eyes,  nor  understand  with  their 
heart,  and  be  converted  and  I  should  heal  them.  These 
things  said  Esaias,  when  he  saw  his  glory  and  spake  of  him." 
He  then  whose  glory,  Isaiah  tells  us  in  his  6lh  chapter,  he 
saw,  and  whom  he  there  called  LORD  or  Jehovah,  was  ac- 
cording to  John,  Christ  Jesus.  Again  in  Num.  xxi.  5 — 7. 
we  read,  "  and  the  people  spake  against  God.  And  the 
LORD  (or  Jehovah)  sent  fiery  serpents  among  the  people. 
Therefore  the  people  came  to  Moses  and  said,  we  have 
sinned,  for  we  have  spoken  against  the  LORD,"  or  Jehovah. 


CH.  v.]  THE   DIVINITY  OF   CHRIST.  81 

The  LORD  or  Jehovah  here  spoken  of,  the  Apostle  in  1 
Cor.  X.  9.  teaches  us  was  Christ.  "  Neither  let  us  tempt 
Christ,  as  some  of  them  also  tempted,  and  vv^ere  destroyed 
of  serpents."  Again  in  Jer.  xxiii.  5,  6,  we  read,  "  Behold 
the  days  come  sailh  the  LORD,  that  I  will  raise  unto  David 
a  righteous  branch,  and  a  king  shall  reign  and  prosper,  and 
shall  execute  judgment  and  justice  in  the  earth.  In  his  days 
Judah  shall  be  saved  and  Israel  shall  dwell  safely :  and  this 
is  the  name  whereby  he  shall  be  called,  the  LORD  (or  Jeho- 
vah) our  Righteousness."  It  is  evident  from  the  whole  pas- 
sage, that  the  Messiah,  who  was  to  come,  is  here  meant. 

There  are  other  texts  in  which  the  incommunicable  name 
Jehovah  is  given  to  the  Son  ;  but  it  is  unnecessary  to  quote 
any  more. 

The  name  God,  is  also  frequently  given  to  Christ,  as  in 
the  following  texts.  "  They  shall  call  his  name  Emmanuel, 
which  being  interpreted,  is,  God  with  us."  Mat.  i.  23. 
"  Thomas  answered  and  said  uuto  him,  my  Lord  and  my 
God."  John  xx.  28.  "  Unto  us  a  child  is  born,  unto  us  a 
Son  is  given,  and  his  name  shall  be  called,  the  mighty  God." 
Is.  ix.  6.  "  In  the  beginning  was  the  Word,  and  the  Word 
was  with  God,  and  the  Word  was  God."  Johni.  1.  "  Feed 
the  church  of  God,  which  he  hath  purchased  with  his  own 
blood."  Acts  XX.  28.  "  Christ  who  is  over  all,  God  blessed 
forever."  Rom.  ix.  5.  "  Unto  the  Son  he  saith,  thy  throne, 
O  God,  is  forever  and  ever."  Heb.  i.  8.  "  His  Son  Jesus 
Christ,  This  is  the  true  God  and  eternal  life,"  1  John  v.  20. 
And  1  Tim.  iii.  18.  "  God  was  manifest  in  the  flesh." 

From  the  preceding  text  we  learn  that  the  names  of  the 
Supreme  being,  and  even  the  incommunicable  name  Jeho- 
vah, signifying  essential  or  self-existence,  are  frequently 
given  to  the  Son  ;  and  hence  we  conclude  that  he  is  a  divine 
person,  God  equal  with  the  Father. 

II.  The  Scriptures  teach  us  that  divine  attributes  belong 
to  Christ,  and  hence  again  is  argued  his  divinity  and  equality 
with  the  Father. 

If  it  can  be  shown  that  the  Son  is  eternal,  unchangeable, 
omnipresent,  omniscient,  and  omnipotent,  it  will  follow,  that 
he  is  really  and  truly  God  ;  for  these  perfections  can  belong 
to  no  one  but  a  divine  person.  But  the  Scriptures  ascribe 
all  these  perfections  to  Christ. 

1.  He  is  from  everlasting.  This  is  proved  by  the  follow- 
ing texts.  Mic.  V.  2.  "  Whose  goings  forth  have  been  from 
of  old,  from  everlasting."     That  this  was  spoken  of  Christ 


82  THE    DIVINITY  OF    CHRIST.  [cH.  V. 

is  evident  from  Mat.  ii.  6,  where  this  prophecy  is  quoted 
and  applied  to  him.  Prov.  viii.  23.  "  I  was  set  up  from 
everlasting,  from  the  beginning,  or  ever  the  earth  was." 
The  Speaker  in  this  passage  is  called  Wisdom,  by  whom  is 
generally  supposed  to  be  meant  the  Son  of  God.  Rev.  i. 
8,  17,  18.  Christ  says  of  himself  "  I  am  Alpha  and 
Omega,  the  beghniing,  and  the  ending,  saith  the  Lord, 
which  is,  and  which  was,  and  which  is  to  come.  I  am 
the  first  and  the  last:  I  am  he  that  liveth,  and  was  dead; 
and  behold,  I  am  alive  for  ever  more."  From  these  texts  it 
is  evident,  that  the  Son  is  co-eternal  with  the  Father. 

2.  Christ  is  unchangeable.  This  is  proved  by  the  fol- 
lowing texts.  Heb.  i.  8,  12.  "  Unto  the  Son  he  saith,  thou 
art  the  same."  And  Heb.  xiii.  8.  "  Jesus  Christ  the  same 
yesterday,  and  to  day,  and  forever." 

3.  Christ  is  omnipresent.  In  proof  of  this  are  the  fol- 
lowing texts.  Mat.  xviii.  20.  "  Where  two  or  three  are 
gathered  together  in  my  name,  there  am  I  in  the  midst  of 
them."  John  iii.  13.  "  No  man  hath  ascended  up  to  hea- 
ven, but  he  that  came  down  from  heaven,  even  the  Son  of 
man  which  is  in  heaven."  Mat.  xxviii.  20.  "  Lo,  I  am 
with  you  always,  even  unto  the  end  of  the  world."  From 
these  texts  we  learn  that  Christ  is  present  in  every  Chris- 
tian assembly,  which  may  be  convened  at  the  same  time 
throughout  the  world ;  that  he  is  at  the  same  time  in  hea- 
ven and  upon  earth ;  and  also  that  he  is  present  with 
each  of  his  ministering  servants,  wherever  they  may  be 
throughout  the  world ;  and  these  things  could  not  be,  un- 

ess  he  were  omnipresent. 

4.  Christ  is  omniscient.  This  is  proved  by  the  follow- 
ing texts.  Rev.  ii.  23.  "  All  the  churches  shall  know  that 
I  am  he  which  searcheth  the  reins  and  hearts."  John  ii. 
24,  25.  "  Jesus  did  not  commit  himself  unto  them,  be- 
cause he  knew  all  men,  and  needed  not  that  any  should 
testify  of  man :  for  he  knew  what  was  in  man."  John  xxi. 
17.  "  Lord  thou  knowest  all  things ;  thou  knowest  that 
I  love  thee."  From  these  texts  we  learn  that  Christ  search- 
eth the  reins  and  hearts.  He  knoweth  all  men  ;  he  know- 
eth  what  is  in  man  ;  and  he  knoweth  all  things.  Therefore 
he  must  be  omniscient. 

5.  Christ  is  Abnighty.  Is.  ix.  6.  He  is  called  "  the 
mighty  God."  And  Rev.  i.  8.  "  the  Almighty."  From  the 
texts  quoted  under  this  head,  it  abundandy  appears,  that 
ihe  perfections  of  eternity,  unchangeableness,  omnipresence, 


CH.  v.]  THE  DIVINITY  OF  CHRIST.  83 

omniscience,  and  omnipotence,  which  evidently  belong  to 
none  but  God,  are  in  Scripture  attributed  to  Christ.  The 
conclusion  necessarily  follows,  that  Christ  is  really  and 
truly  God,  equal  with  the  Father. 

III.  The  Scriptures  attribute  to  Christ  divine  works. 
Hence,  also,  his  divinity  is  argued.  To  create,  or  produce 
something  out  of  nothing  must  be  a  w^ork  of  almighty  and 
divine  power.  But  this  work  is  in  Scripture  ascribed  to 
Christ,  as  in  the  following  texts.  John  i.  1.  3.  10.  "In 
the  beginning  was  the  Word;  all  things  were  made  by  him; 
and  without  him  was  not  anything  made  that  was  made. 
He  was  in  the  world  and  the  world  was  made  by  him." 
Col.  i.  16.  "  By  him  were  all  things  created,  that  are  in 
heaven,  and  that  are  in  earth,  visible  and  invisible,  whether 
they  be  thrones,  or  dominions,  or  principalities,  or  powers ; 
all  things  were  created  by  him  and  for  him."  And  Heb.  i. 
8,  10.  Unto  the  Son  he  saith :  Thou  Lord,  in  the  begin- 
ning hast  laid  the  foundation  of  the  earth  ;  and  the  heavens 
are  the  works  of  thine  hands." 

Preserving  or  upholding  the  works  of  creation  is  equally 
a  divine  work  with  creating  all  things.  This  is  also  as- 
cribed to  Christ,  as  in  Heb.  i,  .3.  "  Who  being  the  bright- 
ness of  his  glory  and  the  express  image  of  his  person,  and 
upholding  all  things  by  the  word  of  his  power."  And  in 
Col.  i.  17.     "  By  him  all  things  consist.'' 

Raising  the  dead  must  also  be  a  work  of  divine  power. 
This  also  Is  ascribed  to  Christ.  In  John  v.  21.  28,  29,  we 
read :  "  As  the  Father  raiseth  up  the  dead,  and  quickeneth 
them ;  even  so  the  Son  quickeneth  whom  he  will.  The 
hour  is  coming,  in  the  which  all  that  are  in  the  graves  shall 
hear  his  voice,  and  shall  come  forth."  And  his  own  resur- 
rection as  well  as  that  of  others  is  ascribed  to  his  power. 
This  we  learn  from  John  ii.  19.  21.  "  Destroy  this  tem- 
ple, and  in  three  days  I  will  raise  it  up;  but  he  spake  of 
the  temple  of  his  body."  And  also  from  John  x.  17,  18. 
"  I  lay  down  my  life,  that  I  might  take  it  again.  I  have 
power  to  lay  it  down,  and  I  have  power  to  lake  it  again." 

Judging  tJie  world  is  the  prerogative  of  God  alone.  For 
none  but  the  omniscient  God  can  be  qualified  for  this  work, 
by  knowing  the  secrets  of  all  men.  This  work  will  be 
performed  by  Christ,  as  appears  from  the  following  texts, 
John  v,  22  :  "  The  Father  judgeth  no  man  ;  but  hath  com- 
mitted all  judgment  unto  the  Son."  Mat.  xxv.  31,  32; 
"  When  the  Son  of  Man  shall  come  in  his  glory  and  all  the 


84  THE  DIVINITY  OF  CHRIST.  [cH.  V. 

holy  angels  with  him,  then  shall  he  sit  upon  the  throne  of 
his  glory:  and  before  him  shall  be  gathered  all  nations." 
Rom.  xiv.  10.  "  We  shall  all  stand  before  the  judgment 
seat  of  Christ." 

Unto  him  also  belong  the  rewarding  of  the  righteous 
and  the  punishment  of  the  wicked,  which  equally  with 
judging  the  world  must  be  divine  works.  That  Christ  will 
perform  these  works,  is  proved  by  several  texts  ;  but  parti- 
cularly by  Mat.  xxv.  34.  41.  "Then  shall  the  King 
(before  called  the  Son  of  Man)  say  unto  them  on  his  right 
hand,  come  ye  blessed  of  my  Father,  inherit  the  kingdom 
prepared  for  you  from  the  foundation  of  the  world.  Then 
shall  he  say  also  unto  them  on  the  left  hand,  depart  from 
me  ye  cursed,  into  everlasting  fire  prepared  for  the  devil 
and  his  angels." 

Another  work  which  is  the  prerogative  of  God  alone  is 
the  forgiveness  of  sins.  This  prerogative  Christ  exercised 
when  he  was  upon  earth  ;  and  that  none  but  u  divine  person 
can  forgive  sins,  is  so  evident  a  position,  that  it  was  admit- 
ted even  by  his  enemies.  They  said,  "  why  doth  this  man 
thus  speak  blasphemies?  "Who  can  forgive  sins  but  God 
only."     Mark,  ii.  7. 

Thus  we  see,  the  Scriptures  teach  us,  that  the  works  of 
creating  and  upholding  all  things,  raising  the  dead,  judging 
the  world,  rewarding  the  righteous,  punishing  the  wicked, 
and  forgiving  sins  are  ascribed  to  Christ.  All  of  which  prove 
him  to  be  a  divine  person,  God  equal  with  the  Father. 

IV.  IForship  is  in  the  Scripture  rendered  to  Christ,  which 
further  proves  his  divinity.  The  Scriptures  teach  us  that 
God  only  is  to  be  worshipped.  For  the  Lord  in  his  word 
expresses  the  utmost  abhorrence  of  idolatry,  or  of  worship- 
ping any  thing  besides  or  instead  of  himself.  And  our 
Saviour  when  he  was  tempted  by  Satan,  to  fall  down  and 
worship  him,  replied,  "It  is  written,  thou  shalt  worship  the 
Lord  thy  God,  and  him  only  shalt  thou  serve."  Mat.  iv.  10. 
If  then,  God  only  is  to  be  worshipped,  if  it  can  be  proved, 
that  the  Scriptures  sanction  and  command  the  worship  of 
Christ,  the  conclusion  will  unavoidably  follow,  that  Christ  is 
a  divine  person.  Let  us  then  examine  the  Scriptures  on  this 
subject.  John,  v.  23,  we  read,  "  all  men  should  honour  the 
Son,  even  as  they  honour  the  Father.  He  that  honoureth 
not  the  Son,  honoureth  not  the  Father  which  hath  sent  him." 
From  this  passage  we  learn  that  the  same  honour  is  due  to 
the  Son  as  to  the  Father.     Surely  then  he  is  to  be  honoured 


CH.  v.]  THE  DIVINITY  OF  CHRIST.  85 

with  religious  worship ;  and  if  so  he  must  be  God  equal 
with  the  Father.  In  the  form  of  baptism  recorded,  Mat. 
xxviii.  19,  the  Son  is  directed  to  be  worshipped.  "  Go  ye 
therefore,  and  teach  all  nations,  baptizing  them  in  the  name 
of  the  Father,  and  of  the  Son,  and  of  the  Holy  Ghost." 
Baptism  is  certainly  an  act  of  religious  worship.  It  is  a 
dedication  of  the  subject,  to  him,  in  whose  name,  he  is  bap- 
tized ;  and  engaging  obedience  to  him.  But  we  are  equally 
baptized  in  the  name  of  the  Son  as  of  the  Father,  and  there- 
fore, in  this  ordinance  equally  worship  the  Son.  Again  in 
the  benediction,  at  the  end  of  the  2d  Epistle  to  the  Corinth- 
ians, Christ  is  worshipped.  "  The  grace  of  the  Lord  Jesus 
Christ,  and  the  love  of  God,  and  the  communion  of  the 
Holy  Ghost,  be  with  you  all."  This  benediction  is  a  prayer: 
it  is  desiring  and  asking  blessings  for  those,  on  whom  it  is 
pronounced,  from  the  Father,  Son,  and  Holy  Ghost.  It  is 
therefore  an  act  of  religious  worship,  and  this  worship  is 
given  to  the  Son  equally  with  the  Father.  Paul  in  his  in- 
troduction to  the  Epistle  to  the  Romans,  prayed  for  them, 
"  Grace  to  you,  and  peace  from  God  our  Father,  and  the 
Lord  Jesus  Christ."  Rom.  i.  7.  In  this  passage  the  same 
blessings  were  asked  from  Jesus  Christ,  as  from  God  the 
Father.  The  like  form  of  introduction  we  find  in  every 
one  of  the  Epistles  of  Paul,  except  the  epistle  to  the  He- 
brews. 

Revelation  V.  11 — 13,  we  find  creation  worshipping  Christ 
with  the  Father.  "  I  beheld  (said  John)  and  I  heard  the 
voice  of  many  angels  round  about  the  throne,  and  the  beasts 
and  the  elders ;  and  the  number  of  them  was  ten  thousand 
times  ten  thousand,  and  tliousands  of  thousands  ;  saying  with 
a  loud  voice,  worthy  is  the  Lamb  that  was  slain,  to  receive 
power,  and  riches,  and  wisdom  and  strength,  and  honour, 
and  glory,  and  blessing.  And  every  creature  which  is  in 
heaven,  and  on  the  earth,  and  under  the  earth,  and  such  as 
are  in  the  sea,  and  all  that  are  in  them,  heard  I  saying,  bless- 
ing, and  honour,  and  glory,  and  power,  be  unto  Him  that 
sitteth  upon  the  throne,  and  unto  the  Lamb,  for  ever  and 
ever."  Rev.  vii.  9,  10.  We  again  find  Christ  worshipped 
by  the  heavenly  host.  •'  I  beheld,  and  lo  a  great  multitude, 
which  no  man  could  number  of  all  nations,  and  kindreds, 
and  people,  and  tongues,  stood  before  the  throne,  and  before 
the  Lamb,  clothed  with  white  robes,  and  palms  in  their 
hands ;  and  cried  with  a  loud  voice,  saying,  salvation  to  our 
God  which  sitteth  upon  the  throne,  and  unto  the  Lamb." 
8 


86  THE  DIVINITY  OF  CHRIST.  [CH.    V. 

And  Heb.  i.  6.  we  find  a  positive  command  given  to  all  the 
angels  to  worship  the  Son.  "  When  he  bringeth  in  the  first 
begotten  into  the  world,  he  saith,  and  let  all  the  angels  of 
God  worship  him." 

Further  the  Scriptures  give  us  several  examples,  of  reli- 
gious worship  being  rendered  to  Christ,  both  while  he  was 
upon  earth,  and  after  his  ascension  to  heaven.  We  read  of 
his  disciples  worshipping  him,  both  before  and  after  his  re- 
surrection. Also  of  a  leper,  a  ruler,  a  Canaanitish  woman, 
and  others  worshipping  him  while  he  was  upon  earth.  But 
we  have  no  intimation  that  he  forbade  their  worship  or  dis- 
approved of  it,  which  he  certainly  would  have  done,  if  it  had 
been  improper,  as  the  angel  did,  when  John  fell  down  to 
worship  before  his  feet.  Rev.  xxii.  9.  "  See  thou  do  it  not; 
for  I  am  thy  fellow  servant,  worship  God."  Further  after 
Christ's  ascension,  Stephen  prayed  unto  him,  "saying,  Lord 
Jesus,  receive  my  spirit.  Acts,  vii.  59. 

From  the  texts  quoted,  it  is  abundantly  evident  that  Christ 
is  a  proper  object  of  religious  Avorship,  and  that  this  worship 
was  commanded  by  the  Father,  and  was  frequenUy  paid  to 
him,  and  received  by  him.  And  hence  since  God  only  is  to 
be  worshipped  and  served,  the  conclusion  is  inevitable,  that 
Christ  is  really  and  truly  God  equal  with  the  Father. 

From  a  review^  of  the  whole  evidence  which  has  been 
adduced  on  this  subject;  since  the  Scriptures  ascribe  to 
Christ,  the  names,  attributes,  works  and  worship,  which  are 
proper  to  God  only,  the  conclusion  is  confidently  drawn, 
that  he  is  a  divine  person,  really  and  truly  God  equal  with 
the  Father ;  and  since  there  is  but  one  God,  of  one  substance 
or  essence  with  the  Father. 

To  this  doctrine,  it  has  been  objected,  that  it  is  mysteri- 
ous and  incomprehensible.  This  is  readily  admitted.  God 
is  infinite,  and  human  reason  is  finite  and  very  limited  in  its 
powers ;  and  therefore  the  nature  of  God  must  be  to  us 
mysterious  and  incomprehensible ;  and  sound  reason  will 
lead  us  to  yield  implicit  faith  to  the  doctrine  of  the  divinity 
of  Christ,  on  tlie  ground  of  the  evidences  that  tlie  Scriptures 
which  contain  this  doctrine  are  a  revelation  from  God,  rather 
than  to  reject  it,  because  mysterious  and  incomprehensible. 
It  is  foolish  to  say  this  doctrine  is  contrary  to  reason ;  be- 
cause our  reason  is  entirely  incompetent  to  scan  it,  and  there- 
fore to  decide  whether  it  is  contrary  to  it  or  not. 

It  has  been  objected  again,  that  the  Scriptures  in  several 
places  speak  of  Christ  as  inferior  to  the  Father.     For  in- 


CH.  V.J  THE  DIVINITY  OF  CHRIST.  87 

Stance  in  the  following  texts  :  "  The  Son  can  do  nothing  of 
himself;  but  what  he  seeth  the  Father  do."  John  v.  19. 
"  Of  that  day  and  that  hour  knoweth  no  man,  no  not  the 
angels  which  are  in  heaven,  neither  the  Son  but  the  Father." 
Mark  xiii.  32.  "  My  Father  is  greater  than  I."  John  xiv. 
28.  These  and  similar  texts  rightly  understood,  do  not  at 
all  militate  against  the  doctrine  of  the  divinity  of  Christ  and 
his  equality  with  the  Father.  For  there  are  two  natures  in 
Christ,  the  divine  and  human,  and  what  is  peculiar  to  each 
nature  is  frequently  attributed  to  the  whole  person.  In  the 
texts  just  quoted  tlie  human  nature  of  Christ  is  meant;  and 
as  man  it  is  readily  admitted,  he  is  inferior  to  the  Father. 

The  divinity  of  Christ  is  a  subject  of  great  importance. 
It  is  not  a  matter  of  small  moment  whether  we  believe  this 
doctrine  or  not.  It  is  a  doctrine  which  we  meet  with  almost 
every  where  in  the  Bible.  It  is  a  fundamental  doctrine  of 
the  Christian  religion.  There  are  many  doctrines  of  the 
Scriptures,  which  are  important,  but  which  nevertheless  are 
not  fundamental.  A  person  may  lose  spiritual  comforts,  and 
be  retarded  in  his  growth  in  grace  by  erroneous  views  with 
respect  to  them,  and  still  be  in  a  state  of  salvation.  But  on 
the  subject  of  the  divinity  of  Christ  an  error  is  fundamental. 
A  denial  of  this  doctrine  involves  perdition.  For  if  Christ 
be  God,  as  we  have  seen  he  is,  what  sin  can  be  greater  than 
to  refuse  to  pay  him  divine  honours  ?  It  is  expressly  com- 
manded "  that  all  men  should  honour  the  Son,  even  as  they 
honour  the  Father."  And  it  is  expressly  declared,  "  he  that 
honoureth  not  the  Son,  honoureth  not  the  Father,  which 
hath  sent  him."  John  v.  23.  They  who  refuse  divine  and 
equal  honours  to  the  Son  as  to  the  Father,  honour  not  the 
Father.  All  their  pretended  worship  and  service  of  him  are 
unacceptable.  They  are  yet  in  their  sins,  and  the  wrath  of 
God  abideth  upon  them.  The  denial  of  the  divinity  of 
Christ,  is  a  damning  error.  It  would  rob  the  Son  of  God  of 
die  honours,  which  all  creation  are  required  to  render  to 
him;  it  would  lessen  the  depravity  of  man,  the  demerit  of 
sin,  the  love  of  God  in  the  work  of  redemption,  and  the  va- 
lue of  the  atonement;  and  it  would  take  away  an  almighty 
Saviour  from  the  awakened  burdened  conscience,  and  from 
the  weak  and  tempted  Christian.  All  these  are  the  legiti- 
mate and  necessary  consequences  of  a  denial  of  the  divinity 
of  Christ.  It  changes  the  nature  of  the  whole  system  of  re- 
vealed religion.  It  is  infidelity  baptized,  or  under  a  Chris- 
tian name,  and  they  who  embrace  it,  and  persevere  in  it^ 
will  have  their  portion  at  last  with  unbelievers. 


88 


CHAPTER  VI. 


THE  DIVINITY  OF  THE  HOLY  GHOST. 

Tlie  Holy  Ghost  is  a  divine  person,  God  equal  ivith  the 
Father. 

On  this  subject  there  have  been  two  leading  errors;  one 
that  the  Holy  Ghost  is  not  a  distinct  person;  but  only  a 
name,  or  attribute,  or  virtue  of  the  Father;  the  other,  that 
although  he  is  a  real  person  distinct  from  the  Father  and  the 
Son,  he  is  only  a  creature,  and  not  a  divine  person.  The 
distinct  personality  of  the  Holy  Ghost,  has  already  been 
proved  in  the  chapter  on  the  doctrine  of  the  Trinity.  The 
object  of  this  chapter,  therefore,  will  be  to  refute  the  latter 
error,  or  to  prove  that  the  Holy  Ghost  is  a  divine  person, 
God  equal  with  the  Father. 

This  doctrine  is  proved  by  the  same  arguments,  which 
were  used  in  establishing  the  divinity  of  the  Son,  viz.  such 
names,  attributes,  works,  and  worship  as  are  proper  to  God 
only,  are  in  Scripture  ascribed  to  the  Holy  Ghost. 

1.  The  Scriptures  give  to  the  Holy  Ghost  the  names  of 
the  Supreme  Being. 

The  incommunicable  name  Jehovah,  signifying  essential 
existence,  and  which  therefore  cannot  be  given  to  any  crea- 
ture, however  dignified,  and  which  the  Supreme  Being  ex- 
pressly claims  as  his  alone,  is  given  to  the  Holy  Ghost;  of 
this  we  have  an  instance  in  Isaiah  vi.  8 — 10.  "  I  heard  the 
voice  of  the  Lord  (or  Jehovah)  saying,  whom  shall  I  send, 
and  who  will  go  for  us?  Then  said  I,  here  am  I ;  send  me. 
And  he  said,  go  and  tell  this  people,  hear  ye  indeed,  but  un- 
derstand not;  and  see  ye  indeed,  but  perceive  not.  Make 
the  heart  of  this  people  fat,  and  make  their  ears  heavy,  and 
shut  their  eyes ;  lest  they  see  with  their  eyes,  and  hear  with 
their  ears,  and  understand  with  their  heart,  and  convert  and 
be  healed."  This  passage  is  quoted  by  Paul,  Acts  xxviii. 
25,  26,  27,  as  spoken  by  the  Holy  Ghost.  "  Well  spake 
the  Holy  Ghost  by  Esaias  the  prophet  unto  our  fathers,  say- 
ing, go  unto  this  people  and  say,  hearing  ye  shall  hear,  and 
shall  not  understand  ;  and  seeing  ye  shall  see,  and  not  per- 
ceive.    For  the  heart  of  this  people  is  waxed  gross,"  &c» 


CH.  VI.J  THE  DIVINITY  OF  THE  HOLY  GHOST.  89 

From  this  passage  in  Acts  we  learn  that  the  Lord  or  Je- 
hovah, who  spake  to  Isaiah,  in  the  passage  quoted,  was  the 
Holy  Ghost. 

The  Holy  Ghost  is  also  called  God.  Of  this  we  have  an 
instance,  Acts  v.  3,  4.  "  Ananias,  why  hath  Satan  filled 
thine  heart  to  lie  to  the  Holy  Ghost.  Thou  hast  not  lied 
unto  men,  but  unto  God."  The  Holy  Ghost  is  here  called 
God;  and  although  the  name  God  is  sometimes  given  to 
creatures,  as  to  magistrates.  Ps.  Ixxxii.  1,  6.  Yet  in  this 
place  the  name  is  evidently  intended,  to  designate  a  person 
as  opposed  to  the  creature.  For  the  sense  evidently  is  that 
the  crime  of  Ananias  was  greatly  aggravated,  because  he  had 
not  lied  unto  men  or  creatures,  but  unto  the  omniscient  and 
heart  searching  God.  The  Holy  Ghost  is  also  called  God 
several  times  in  the  following  passage:  1  Cor.  iii.  16,  17. 
"  Know  ye  not  that  ye  are  the  temple  of  God,  and  that  the 
Spirit  of  God  dwelleth  in  you?  If  any  man  defile  the  tem- 
ple of  God,  him  shall  God  destroy:  for  the  temple  of  God 
is  holy,  which  temple  ye  are."  In  this  passage  the  Holy 
Ghost  is  meant.  This  appears  from  the  clause,  "  the  Spirit 
of  God  dwelleth  in  you."  And  also,  from  a  text:  1  Cor. 
vi.  19.  "  Wliat  know  ye  not  that  your  body  is  the  temple 
of  the  Holy  Ghost  which  is  in  you  ?  Again,  the  Holy  Ghost 
is  called  God.  2  Tim.  iii.  16.  "All  Scripture  is  given  by 
inspiration  of  God."  That  the  Holy  Ghost  is  here  meant 
appears  from  2  Pet.  i.  21.  "  Holy  men  of  God  spake  as 
they  were  moved  by  the  Holy  Ghost." 

From  the  preceding  passages  we  see,  that  the  divine 
names  Lord  or  Jehovah,  and  God,  are  in  Scripture  given 
to  the  Holy  Ghost,  as  well  as  to  the  Father  and  the  Son. 
Hence  the  conclusion  is  drawn  that  he  is  a  divine  person, 
God  equal  with  the  Father  and  the  Son. 

2.  Divine  attributes  are  ascribed  to  the  Holy  Ghost. 

He  is  eternal,  as  we  learn  from  Heb.  ix.  14.  "  Christ, 
who  through  the  eternal  Spirit  oflered  himself." 

He  is  also  omnipresent.  This  is  proved  from  Ps.  cxxxix. 
7.  "  Whither  shall  I  go  from  thy  Spirit?"  And  also  from 
those  texts  which  teach  us  that  the  Spirit  dwelleth  in  be- 
lievers. He  certainly  could  not  dwell  in  all  believers 
throughout  the  world,  if  he  were  not  omnipresent. 

Again,  omniscience  is  an  attribute  of  the  Holy  Ghost. 
This  we  learn  from  1  Cor.  ii.  10,  11.  "  The  Spirit  search- 
eth  all  things,  yea  the  deep  things  of  God.  The  things  of 
God  knoweth  no  man  but  the  Spirit  of  God."     The  same 


90  THE  DIVINITY  OF  THE  HOLY  GHOST.  []cH.  VI. 

is  proved  by  his  revealing  future  things  to  the  prophets. 
"  For  the  prophecy  came  not  in  old  time  by  the  will  of  man; 
but  holy  men  of  God  spake  as  they  were  moved  by  the  Holy 
Ghost."  2  Pet.  i.  21.  Thus  we  see  that  the  divine  attri- 
butes of  eternity,  omnipresence,  and  omniscience,  are  as- 
cribed to  the  Holy  Ghost.  Hence  again  the  conclusion  is 
drawn  that  he  is  really  a  divine  person,  God  equal  with  the 
Father  and  the  Son. 

3.  Works  which  are  proper  to  God  only  are  ascribed  to 
the  Holy  Ghost. 

Creation  is  a  divine  work ;  but  this  is  ascribed  to  the 
Holy  Ghost,  as  well  as  to  the  other  persons  of  the  Trinity. 
As  in  the  two  following  passages.  Job  xxvi.  13.  "  By  his 
Spirit  he  haih  garnished  the  heavens."  Job  xxxiii.  4. 
"  The  Spirit  of  God  hath  made  me." 

The  calling  and  commissioning  of  ministers  to  preach 
the  gospel,  belong  to  God  alone.  For  we  are  told,  Heb. 
v.  4.  "  No  man  taketh  this  honour  unto  himself,  but  he 
that  was  called  of  God,  as  was  Aaron."  But  this  work  is 
ascribed  to  the  Holy  Ghost.  Acts  xiii.  2 — 4.  "  The  Holy 
Ghost  said,  separate  me  Barnabas  and  Saul,  for  the  work 
whereunto  I  have  called  them.  So  they  being  sent  forth 
by  the  Holy  Ghost,  departed  unto  Seleucia."  And  Acts 
XX.  28.  "  Take  heed  therefore  unto  yourselves,  and  to  all 
the  flock,  over  the  which  the  Holy  Ghost  hath  made  you 
overseers." 

Again,  the  resurrection  of  the  body  of  Christ,  which 
unquestionably  was  a  work  of  divine  power,  is  ascribed 
to  the  Holy  Ghost,  as  well  as  to  the  other  persons  of  the 
Trinity,  as  we  learn  from  I  Pet.  iii.  18.  "  Christ,  being 
put  to  death  in  the  flesh,  but  quickened  by  the  Spirit." 

Another  work  which  proves  the  divinity  of  the  Holy 
Ghost  is  regeneration.  This  work  is  in  Scripture  called 
a  creation,  a  resurrection  from  the  dead,  and  a  passing  from 
death  unto  life.  If  therefore  tliese  be  divine  works  as  we 
have  seen  they  are,  so  also  is  regeneration.  And  we  may 
add,  it  requires  if  possible,  a  greater  exertion  of  power  to 
create  anew  and  quicken  a  soul  dead  in  trespasses  and  sins, 
than  to  make  it  at  first,  or  to  raise  a  dead  body  from  the 
grave.  For  in  the  literal  creation  and  resurrection,  there  is 
no  opposition ;  but  in  regeneration  there  is  an  opposition  to 
overcome,  even  the  corruptions  of  the  depraved  heart.  And 
further  that  regeneration  is  a  work  of  almighty  power,  we 
learn  from  Eph.  i.  19,  20.  "  and  what  is  the  exceeding 


CH.  VI.]  THE  DIVINITY  OF  THE  HOLY  GHOST.  91 

greatness  of  his  power  to  us-w^ard,  who  believe,  according 
to  the  working  of  his  mighty  power,  which  he  wrought  in 
Christ,  when  he  raised  him  from  the  dead."  Now,  this 
almighty  work  of  regeneration,  the  Scriptures  teach  us,  is 
the  work  of  the  Holy  Ghost.  John  iii.  5.  "  Except  a 
man  be  born  of  the  Spirit,  he  cannot  enter  into  the  kingdom 
of  God."  And  Tit.  iii.  5.  "  According  to  his  mercy  he 
saved  us,  by  the  washing  of  regeneration,  and  renewing  of 
the  Holy  Ghost." 

Again  to  work  miracles  is  the  prerogative  of  God.  For 
this  is  acting  contrary  to  the  laws  of  nature,  established  by 
God  himself;  and  the  Scriptures  frequently  teach  that  this 
is  the  prerogative  of  God.  But  working  miracles  is  in 
Scripture  ascribed  to  the  Holy  Ghost.  He  formed  the 
human  nature  of  Christ,  which  was  a  miraculous  work. 
Lnk.  i.  35.  And  our  Saviour  said,  "  I  cast  out  devils  by 
the  Spirit  of  God."  Mat.  xii.  28.  And  in  the  Epistles  we 
read,  "  Through  mighty  signs  and  wonders,  by  the  power 
of  the  Spirit  of  God."  Rom.  xv.  19.  "  God  also  bearing 
them  witness,  both  with  signs  and  wonders,  and  with  divers 
miracles,  and  gifts  of  the  Holy  Ghost,"     Heb.  ii.  4. 

Thus  we  see  that  the  divine  works  of  creation,  calling 
and  commissioning  of  ministers  to  preach  the  gospel,  the 
resurrection  of  Clirist,  regeneration,  and  working  miracles, 
are  ascribed  to  the  Holy  Ghost.  Hence  again  the  conclu- 
sion is  drawn,  that  he  is  a  divine  person,  God  equal  with 
the  Father  and  the  Son. 

4.  The  Scriptures  sanction  the  loorship  of  the  Holy 
Ghost.  Baptism  is  an  act  of  religious  worship.  It  is  a  so- 
lemn dedication  of  ourselves,  or  of  our  children  unto  him, 
in  whose  name  the  rite  is  performed  ;  and  obligations  are 
hereby  imposed  to  love,  worship  and  serve  him.  But  we 
are  equally  baptized  in  the  name  of  the  Holy  Ghost,  as  of 
the  Father  and  the  Son.  "  Go  ye  therefore  and  teach  all 
nations,  baptizing  them  in  the  name  of  the  Father  and  of 
the  Son,  and  of  the  Holy  Ghost."     Mat.  xxviii,  19. 

The  Holy  Ghost  is  also  worshipped  in  the  apostolical 
benediction  at  the  end  of  the  2d  Epistle  to  the  Corin- 
thians. "  The  grace  of  the  Lord  Jesus  Christ,  and  the 
love  of  God,  and  the  communion  of  the  Holy  Ghost,  be 
with  you  all."  This  benediction  is  a  prayer,  which  is  an 
act  of  worship.  And  blessings  are  here  deoired  and  asked 
from  the  Holy  Ghost,  equally  as  from  the  Father  and 
the  Son. 


92  THE  DIVINITY  OF  THE  HOLY  GHOST.  [cH.  VI. 

The  Holy  Ghost  is  again  worshipped,  in  the  salutation 
of  John  to  the  seven  churches  of  Asia.  Rev.  i.  4,  5. 
"  Grace  be  unto  you,  and  peace,  from  him  which  is,  and 
which  was,  and  which  is  to  come ;  and  from  the  Seven 
Spirits  which  are  before  his  throne  ;  and  from  Jesus  Christ 
who  is  the  faithful  witness."  By  the  Seven  Spirits  here, 
we  are  doubtless  to  understand  the  Holy  Ghost,  so  called 
from  the  perfection  and  diversity  of  his  gifts  and  opera- 
tions ;  and  perhaps  also  in  allusion  to  the  seven  churches  of 
Asia.  In  this  passage  the  same  blessings  are  invoked  from 
the  Holy  Ghost  as  from  the  Father  and  the  Son. 

Further,  Christians  are  called  the  temples  of  the  Holy 
Ghost.  "What!  know  ye  not  that  your  body  is  the  tem- 
ple of  the  Holy  Ghost,  which  is  in  you."  1  Cor.  vi.  19. 
A  temple  supposes,  that  he  is  worshipped  in  it,  to  whom  it 
is  erected  and  dedicated.  Since  then  our  bodies  are  temples 
of  the  Holy  Ghost,  he  should  be  worshipped  there,  and  we 
should  present  ourselves  a  living  sacrifice,  holy  and  accepta- 
ble unto  him.  This  argument  is  excellently  stated  by  Au- 
gustine as  follows:  "  If  we  were  ordered  to  build  a  temple 
to  the  Holy  Spirit  of  wood  and  stone,  it  would  be  a  clear  ar- 
gument of  his  divinity;  because  this  homage  is  due  to  God 
alone.  How  much  stronger  proof  therefore  of  his  divinity 
is  this,  that  we  are  ordered,  not  to  make  him  a  temple;  but 
to  render  ourselves  as  such?" 

Again,  we  are  taught  that  sins  committed  against  the  Holy 
Ghost  are  more  heinous,  and  involve  a  greater  degree  of 
guilt  than  those  committed  against  the  other  persons  of  the 
Trinity.  Christ  said  unto  the  Jews,  Mat.  xii.  31,  32,  "  all 
manner  of  sin  and  blasphemy  shall  be  forgiven  unto  men : 
but  the  blasphemy  against  the  Holy  Ghost  shall  not  be  for- 
given unto  men.  And  whosoever  speaketh  a  word  against 
the  Son  of  Man,  it  shall  be  forgiven  him :  but  whosoever 
speaketh  against  the  Holy  Ghost,  it  shall  not  be  forgiven 
him,  neither  in  this  world,  neither  in  the  world  to  come." 
Since  then  sins  committed  against  the  Holy  Ghost,  are  more 
heinous  than  those  committed  against  the  Father  or  the  Son, 
must  we  not  hence  draw  the  conclusion,  that  we  are  at  least 
equally  to  honour  and  worship  him? 

From  what  has  been  said,  it  is  evident  the  Scriptures  sanc- 
tion religious  worship  to  the  Holy  Ghost.  But  God  only  is 
to  be  worshipped.  "  For  it  is  written,  thou  shalt  worship 
the  Lord  thy  God,  and  him  only  shalt  thou  serve."  Mat. 
iv.  10.     Hence  again  the  conclusion  is  drawn,  that  the  Holy 


CH.  VI.]  THE  DIVINITY  OF  THE  HOLY  GHOST.  98 

Ghost  is  a  divine  person,  God  equal  with  the  Father  and 
the  Son. 

Thus  it  has  been  proved,  tliat  the  names,  attributes,  works, 
and  worship,  which  are  proper  to  God  only,  are  in  Scrip- 
ture ascribed  to  the  Holy  Ghost ;  from  all  which  the  con- 
clusion is  confidently  drawn  that  the  Holy  Ghost  is  a  divine 
person,  God  equal  with  the  Father  and  the  Son. 


CHAPTER  Vn. 

THE  DECREES  OF  GOD. 

We  have  in  several  chapters  attended  to  the  subject  of 
the  Trinity.  Following  the  order  of  our  Catechism,  the 
doctrine  which  next  claims  our  attention  is,  the  decrees  of 
God. 

This  doctrine  is  in  our  Catechism,  in  answer  to  the  7th 
question,  stated  as  follows  : 

"  What  are  the  decrees  of  God?'''' 

"  The  decrees  of  God  are,  his  eternal  purpose  according  to 
the  counsel  of  his  will,  ivhereby  for  his  own  glory,  he  hath 
fore-ordained  whatsoever  comes  to  pass." 

The  decrees  of  God  may  be  divided  into  general  and 
special. 

His  general  decrees  relate  to  all  things.  They  are  his 
fore-ordaining  whatsoever  comes  to  pass,  so  that  nothing 
takes  place,  but  as  he  has  determined  from  eternity,  it  should 
take  place,  either  by  his  positive  agency  or  his  permission. 
In  the  general  decrees  of  God,  are  included  his  determination 
to  make  all  worlds,  and  the  creatures  which  should  inhabit 
them;  what  events  should  in  the  different  periods  of  time 
take  place  in  these  worlds  and  with  respect  to  these  crea- 
tures; that  he  would  effectually  dispose,  or  permit  his  crea- 
tures to  act  thus  and  thus;  that  they  should  continue  so  long 
in  this  and  that  state  of  existence;  and  that  such  should  be 
their  final  state.  The  general  decrees  of  God  are  meant, 
Eph.  i.  11.  "  who  worketh  all  things  after  the  counsel  of 
his  own  will." 

The  special  decrees  of  God  are  included  in  his  general  de- 
crees, and  signify  those  which  relate  to  angels  and  men,  and 
particularly  to  the  election  or  non-election  of  the  latter. 

This  part  of  the  divine  decrees,  or  the  doctrine  of  election, 
will  be  the  subject  of  this  chapter. 


94  THE  DECREES  OF  GOD.  j^CH.  VII. 

This,  I  am  well  aware,  is  a  difficult  doctrine,  hard  to  be 
understood,  disbelieved  by  many,  against  which  many  en- 
tertain very  obstinate  prejudices,  and  which  many  who  pro- 
fess to  believe  its  truth,  suppose  should  not  be  preached. 
It  will  be  proper,  therefore,  before  proceeding  to  the  illustra- 
tion and  proof  of  this  doctrine  to  make  a  few  observations  on 
these  remarks. 

Admitting  that  this  is  a  difficult  doctrine,  it  is  not  there- 
fore to  be  concealed  or  rejected,  provided  it  be  revealed  in 
the  word  of  God.  It  is  not  more  difficult  than  several  other 
doctrines  of  Scripture,  which  are  clearly  revealed  to  us  as 
objects  of  faith,  and  which  are  important  to  be  believed,  and 
have  a  very  important  practical  influence.  It  is  by  no 
means  as  mysterious  as  the  doctrines  of  the  Trinity,  of  the 
incarnation  of  the  Son  of  God,  and  of  the  union  of  the  divine 
and  human  natures  in  the  person  of  Christ.  But  these  are 
important  and  fundamental  doctrines  of  revelation,  and  are 
not  to  be  rejected,  or  concealed,  because  mysterious.  Nei- 
ther is  the  doctrine  of  election,  if  it  be  a  doctrine,  of  revela- 
tion. One  great  reason  why  this  doctrine  is  so  little  under- 
stood, most  probably  is,  that  it  is  so  seldom  preached,  and 
so  little  considered.  But  that  it  ought  to  be  preached,  may 
be  shown  from  several  considerations :  God  has  thought 
proper  to  reveal  it  in  his  word  ;  and  ministers  are  to  declare 
his  whole  counsel.  It  was  preached  by  Christ  and  his 
Apostles  ;  and  especially  by  the  apostle  Paul.  Besides  it  is 
a  doctrine,  which  has  a  very  important  practical  influence. 
It  is  so  connected  willi  several  other  very  important  doc- 
trines of  the  Bible,  that  they  must  consistently  stand  or  fall 
together ;  such  are  the  doctrines  of  total  depravity,  grace  in 
conversion,  and  the  final  perseverance  of  the  saints.  And 
it  is  calculated,  to  exalt  the"  divine  glory,  and  humble  the 
pride  of  the  creature;  to  maintain  the  grace  of  God  in  the 
salvation  of  sinners  ;  and  to  confirm,  strengthen,  purify,  sup- 
port and  comfort  true  believers.  For  all  these  reasons,  it  is 
highly  important  this  doctrine  should  be  preached  and 
taught. 

The  prejudices  against  this  doctrine,  in  the  minds  of  many 
I  know,  are  very  strong,  insomuch  that  some  cannot  bear 
even  to  hear  the  words  election,  predestination,  and  such  like, 
mentioned.  But  whatever  may  be  the  meaning  of  the  words, 
it  is  certain  they  are  very  frequendy  used  in  the  Scriptures. 
We  certainly  find  them  not  less  than  between  forty  and  fifty 
times  in  the  New  Testament  alone.     Why  then  should  any 


CH.  VII.]  THE  DECREES  OF  GOD.  95 

Start  at  the  words?  and  immediately  close  their  minds 
against  all  that  is  said,  as  soon  as  they  hear  the  words  men- 
tioned ?  The  doctrine  of  election  in  some  form  or  other  is 
unquestionably  the  doctrine  of  the  Bible.  Since  then  it  has 
pleased  God  to  reveal  this  doctrine,  let  us  examine  it  without 
prejudice,  and  endeavour  to  come  at  the  truth  on  this  subject, 
resolved  when  discovered  to  embrace  the  truth,  however  con- 
trary it  may  be  to  human  pride,  or  carnal  reasonings,  or  our 
preconceived  opinions. 

The  doctrine  is  excellently  stated  in  the  works  of  that 
bright  ornament  of  the  American  Church,  the  Rev.  Jonathan 
Dickinson,  as  follows,  viz  : 

"By  the  decree  of  election,  I  understand  God's  eternal 
purpose,  according  to  the  good  pleasure  of  his  will,  to  give 
grace  and  glory  to  a  certain  number  of  the  children  of  men." 

In  illustrating  and  establishing  this  doctrine  thus  stated,  I 
observe, 

I.  That  God  hath  elected  some  men  to  everlasting  life. 
This  is  abundantly  evident  from  the  Scriptures.  They  fre- 
quently speak  of  a  choice,  appointment,  election,  predestina- 
tion, purposing  and  ordaining,  all  of  which  signify  the  same 
thing. 

That  there  is  such  a  thing  as  an  election  of  some  men  to 
salvation,  we  learn  from  the  following  texts  among  others. 
Mat.  XX.  16.  "Many  be  called,  but  few  chosen."  Mat. 
xxiv.  22,  24.  "  For  the  elect's  sake  those  days  shall  be 
shortened.  If  it  were  possible  they  shall  deceive  the  very 
elect."  Luke,  xviii.  7.  "  Shall  not  God  avenge  his  own 
elect."  John  xv.  16,  19.  "I  have  chosen  you  and  or- 
dained you,  that  ye  should  go  and  bring  forth  fruit.  I  have 
chosen  you  out  of  the  world."  Acts  xiii.  48.  "As  many 
as  were  ordained  to  eternal  life  believed."  Rom.  viii.  28, 
29,  30,  33.  "  To  them  who  are  the  called,  according  to  his 
purpose.  Whom  he  did  fore-know  he  also  did  predestinate. 
Whom  he  did  predestinate  them  he  also  called.  Who  shall 
lay  any  thing  to  the  charge  of  God's  elect?''  Rom.  ix.  11. 
"  That  the  purpose  of  God  according  to  election  might 
stand."  Rom.  xi.  5,  7.  "There  is  a  remnant  according  to 
the  election  of  grace.  The  election  hath  obtained  it,  and  the 
rest"  were  blinded."  1  Thes.  i.  4.  "  Knowing,  brethren  be- 
loved, your  election  of  God."  2  Thes.  ii.  13.  "  God  hath 
from  the  beginning  chosen  you  to  salvation."  1  Pet.  i.  2. 
"  Elect  according  to  the  foreknowledge  of  God  the  Father." 
And  Eph.  i.  4,  5,  "  according  as  he  hath  chosen  us  in  him. 


96  THE  DECREES  OF  GOD.  [CH.  VII. 

Having  predestinated  US."  And  in  the  11th  verse  of  the 
same  chapter.  "  Being  predestinated  according  to  the  pur- 
pose of  him,  who  vvorketh  all  things  after  the  counsel  of  his 
own  will."  These  are  some  of  the  texts  in  which  the  doc- 
trine is  taught  that  there  is  an  election  of  some  men. 

This  election  so  frequently  taught  in  the  Scriptures,  some 
endeavour  to  explain  as  applicable  not  to  individuals,  but  to 
nations  and  churches,  chosen  to  the  enjoyment  of  external 
privileges.  It  is  true,  there  are  instances  of  such  an  elec- 
tion, especially  in  the  Old  Testament.  Thus  of  the  nation 
of  Israel,  it  is  said,  Deut.  vii.  6.  "  The  Lord  thy  God  hath 
chosen  thee  to  be  a  special  people  unto  himself."  And 
Deut.  xiv.  2.  "  The  Lord  hath  chosen  thee  to  be  a  peculiar 
people  unto  himself,  above  all  the  nations  that  are  upon  the 
earth." 

But,  that  the  election,  not  of  nations  or  of  collective  bodies 
to  external  privileges,  but  of  individuals  to  eternal  life  is  fre- 
quently taught  in  the  Scriptures,  and  perhaps  in  all  the  texts 
which  have  been  quoted,  as  well  as  many  others,  appears 
from  the  plain  import  of  most  of  these  texts.  Let  us  attend 
to  a  few  of  them.  "  As  many  as  were  ordained  to  eternal 
life,  believed."  Here  is  an  ordaining  not  to  external  privi- 
leges, but  to  eternal  life,  which  certainly  cannot  be  said  of 
nations  or  collective  bodies.  Besides  this  was  spoken  of 
those  in  a  certain  place,  who  under  the  preaching  of  Paul 
embraced  the  gospel,  while  others  rejected  it.  Again  in 
Rom.  chap.  viii.  all  the  predestinated  are  said  to  be  called, 
justified,  and  glorified,  which  certainly  cannot  be  said  of  na- 
tions, or  collective  bodies.  And  all  the  elected  are  said  to 
be  delivered  from  condemnation.  "  Who  shall  lay  any 
thing  to  the  charge  of  God's  elect  ?"  But  it  cannot  be  said 
with  any  propriety  that  nations  or  churches  are  delivered 
from  condemnation.  In  Eph.  i.  the  election  taught  is  to 
holiness,  blamelessness,  and  the  adoption  of  children.  And 
the  chosen,  are  described  as  "  faithful  in  Christ  Jesus." 
"  Accepted  in  the  Beloved,"  and  having  obtained  "  redemp- 
tion through  his  blood  the  forgiveness  of  sins."  These 
things  certainly  cannot  be  said  of  nations  or  churches,  but 
only  of  the  true  people  of  God.  The  same  is  the  case  with 
those  passages,  where  the  elect  are  said  to  be  "chosen  to 
salvation  through  sanclification  of  the  Spirit  and  belief  of  the 
truth;"  and  are  called  "  elect  through  sanclification  of  the 
Spirit  unto  obedience  and  sprinkling  of  the  blood  of  Jesus." 
I  mention  but  one  other  text  on  this  point.     It  is  Rom.  xi. 


CH.  VIl.]  THE  DECREES  OF  GOD.  97 

7.  "  Israel  hath  not  obtained  that  which  he  seeketh  for ; 
but  the  election  hath  obtained  it,  and  the  rest  were  blinded." 
In  this  text  an  individual  election  is  as  clearly  taught  as  lan- 
guage can  express,  Israel  was  an  elect  nation;  but  here 
was  an  elect  number  in  that  nation,  who  obtained  the  bless^ 
ings  of  salvation,  while  the  nation  at  large  were  blinded. 

Having  established  this  point  that  God  hath  elected  some 
men  unto  everlasting  life,  I  observe 

II.  That  this  election  was  made/»'om  eternity.  This  we 
we  are  taught  Eph.  i.  4,  "  according  as  he  hath  chosen  us 
in  him,  before  the  foundation  of  the  world."  The  same  is 
also  taught  in  the  two  following  passages :  2  Tim.  i.  9. 
"  According  to  his  own  purpose  and  grace,  which  was  given 
us  in  Christ  Jesus  before  the  world  began."  Eph.  iii.  11. 
"  According  to  the  eternal  purpose  which  he  purposed  in 
Christ  Jesus  our  Lord." 

III.  I  observe  that  this  election  is  to  grace  as  well  as  to 
glory,  the  means  and  the  end  are  inseparably  connected  in 
the  divine  decree.  God  has  from  eternity  determined  to 
bring  certain  persons  to  glory  ;  but  he  has  not  determined  to 
save  them  in  impenitence,  unbelief,  and  disobedience.  He 
has  determined  to  fit  for  heaven,  all  that  he  has  determined 
to  bring  to  that  holy  place.  So  that  the  effectual  calling, 
faith,  sanctification,  and  every  grace  of  the  real  people  of 
God,  were  as  much  fore-ordained  from  eternity  as  their  final 
glorification.  This  is  clearly  evident  from  the  Scriptures, 
as  will  appear  from  an  attention  to  the  following  passages. 
Eph.  i.  4,  5.  "  He  hath  chosen  us,  that  we  should  be  holy, 
and  without  blame  before  him  in  love.  Having  predesti- 
nated us  unto  the  adoption  of  children."  Hence  we  learn 
that  the  elect  are  chosen  to  holiness,  to  a  blameless  life,  and 
to  the  adoption  of  children  as  well  as  to  glory.  Acts  xiii. 
48.  "  As  many  as  were  ordained  to  eternal  life  believed.'' 
Whence  we  learn  that  believing  and  eternal  life,  are  insepa- 
rably connected  in  the  divine  decree.  Again,  Rom.  viii.  29, 
"  whom  he  did  fore-know  he  also  did  predestinate,  to  be 
conformed  to  the  image  of  his  Son."  2  Thes.  ii.  13. — 
"  God  hath  from  the  beginning  chosen  you  to  salvation, 
through  sanctification  of  the  Spirit,  and  belief  of  the  truth." 
And  1  Pet.  i.  2,  "  elect  according  to  the  fore-knowledge  of 
God  the  Father,  through  sanctification  of  the  Spirit  unto 
obedience,  and  sprinlding  of  the  blood  of  Jesus."  From 
these  texts  we  learn,  that  the  elect  are  as  much  chosen  to 
conformity  to  the   image  of  Christ,  sanctification  of  the 


98  THE  DECREES  OF  GOD.  [cH.  VII. 

Spirit,  belief  of  the  truth,  obedience,  and  the  application  of 
the  blood  of  sprinkling  of  Jesus  Christ,  as  they  are  to  eter- 
nal life.  And  while  we  hold  that  the  elect  will  certainly  be 
all  brought  to  glory,  we  at  the  same  time  hold  that  they  will 
as  certainly  be  fitted  for  it,  by  the  application  of  the  blood 
of  Christ,  faith  in  him,  sanctification  of  the  Spirit,  and  holy 
obedience.  The  means  and  end  are  inseparably  joined  to- 
gether in  the  decree  of  election. 

I  proceed 

IV.  To  consider  the  foundation  of  election  :  or  why  God 
elects  some,  and  passes  by  others.  On  this  point,  there  are 
two  leading  opinions ;  one  that  the  decree  of  election  was 
founded  on  a  previous  knowledge  of  the  actions  of  men ;  or 
that  God  foreseeing  who  would  repent,  believe,  and  perse- 
vere unto  the  end  in  new  obedience,  determined  to  save 
such  ;  the  other  that  the  decree  of  election  was  not  founded 
on  good  woi'ks  foreseen ;  but  that  these  good  works  are  in 
consequence  of  the  decree ;  or  in  other  words,  that  the 
decree  of  election  is  absolute  and  unconditional,  and  that  the 
cause  of  it  is  to  be  found  only  in  the  good  pleasure  of  the 
divine  will. 

The  latter  is  the  doctrine  of  our  Confession  of  Faith  and 
Catechisms.  And  I  believe  the  doctrine  of  the  Scriptures. 
This  is  the  grand  point  of  dispute.  Is  election  absolute,  or 
conditional  ?  Probably  most  of  the  intelligent,  who  differ 
from  us  in  sentiment  on  the  doctrine  of  election,  will  admit 
all  that  has  as  yet  been  said  in  this  chapter,  until  they  come 
to  the  point  now  under  consideration.  They  will  probably 
allow  that  the  Scriptures  teach  an  election,  not  merely  of 
nations  or  churches  to  external  privileges;  but  of  individuals 
to  eternal  life  ;  and  that  this  election  was  from  eternity  ;  and 
that  the  elect  will  be  brought  to  glory,  only  through  effectual 
calling,  faith,  and  holy  obedience.  But  they  will  say  that 
this  election  was  conditional ;  or  that  God  foreseeing  who 
would  improve  the  means  of  grace,  repent,  believe,  obey 
the  gospel,  and  persevere  in  faith  and  holiness  unto  the  end, 
determined  to  give  them  eternal  life.  In  opposition  to  this 
view  of  the  subject,  we  maintain  that  election  is  absolute 
and  unconditional;  and  that  we  must  seek  for  its  cause,  not 
in  any  thing  foreseen  in  the  creature ;  but  solely  in  the  good 
pleasure  of  the  divine  will. 

This  may  be  proved  by  several  arguments.     And 

1.  It  is  proved  by  the  express  testimony  of  the  Scrip- 
tures.    The  good  pleasure  of  his  will  is  given  as  the  cause 


CH.  VII.]  THE  DECREES  OF  GOD.  99 

of  God's  electing  love.  Eph.  i.  4,  5.  "  Having  predesti- 
nated us  unto  the  adoption  of  children  by  Jesus  Christ  to 
himself,  according  to  the  good  pleasure  of  his  will."  The 
same  is  taught  in  the  9th  and  11th  verses.  "  Having  made 
known  unto  us  the  mystery  of  his  will,  according  to  his 
good  pleasure,  which  he  hath  purposed  in  himself.  Being 
predestinated  according  to  the  purpose  of  him  who  worketh 
all  things  after  the  counsel  of  his  own  will."  The  same  is 
taught  by  our  Saviour.  Mat.  xi.  25,  26.  "  I  thank  thee, 
O  Father,  Lord  of  heaven  and  earth,  because  thou  hast  hid 
these  things  from  the  wise  and  prudent,  and  hast  revealed 
them  unto  babes.  Even  so,  Father,  for  so  it  seemed  good 
in  thy  sight."  This  passage  resolves  the  dispensing  of  the 
divine  favours  entirely  into  tlie  sovereignty  of  God.  The 
same  truth  is  further  confirmed  from  Rom.  ix.  1 1 — 16.  "  For 
the  children  being  not  yet  born,  neither  having  done  any 
good  or  evil,  that  the  purpose  of  God,  according  to  election 
might  stand,  not  of  works,  but  of  him  that  calleth ;  it  was 
said  unto  her,  the  elder  shall  serve  the  younger.  I  will 
have  mercy  on  whom  I  will  have  mercy,  and  I  will  have 
compassion  on  whom  I  will  have  compassion.  So  then  it 
is  not  of  him  that  willeth,  nor  of  him  that  runneth,  but  of 
God  that  showeth  mercy." 

From  the  above  passages  we  conclude,  that  election  is  not 
founded  on  any  thing  good  foreseen  in  the  creature  ;  but  on 
the  mere  good  pleasure  of  the  will  of  God.  He  chose  this 
one  and  passed  by  that  one,  not  because  he  foresaw  in  the 
former  any  thing  naturally  better  than  in  the  latter;  but 
because  it  was  the  good  pleasure  of  his  will. 

2.  That  election  was  not  conditional  but  absolute,  is  fur- 
ther proved  by  this  consideration,  the  Scriptures  teach  that 
faith,  repentance,  and  holy  obedience  are  parts  of  the  decree 
and  consequents  of  election  to  eternal  life,  and  therefore  they 
could  not  be  before  seen  as  foundations  or  causes  of  election. 
That  the  graces  which  are  requisite  to  fit  a  person  for  eter- 
nal life,  are  as  much  a  part  of  the  decree  as  eternal  life 
itself,  has  already  been  shown.  To  repeat  a  few  of  the 
texts  which  were  quoted  to  establish  this  point.  It  is 
plainly  taught  in  Eph.  i.  4,  5.  "  He  hath  chosen  us  in  him, 
that  we  should  be  holy  and  without  blame  before  him  in 
love.  Having  predestinated  us  unto  the  adoption  of  children 
by  Jesus  Christ  to  himself."  So  also  Rom.  viii.  29. 
"  Whom  he  did  foreknow,  he  also  did  predestinate  to  be 
conformed  to  the  image  of  his  Son,"     And  3  Thes,  ii.  13. 


100  THE  DECREES  OF  GOD.  [cH.  VII. 

"  God  hath  from  the  beginning  chosen  you  to  salvation, 
through  sanctification  of  the  Spirit  and  belief  of  the  truth." 
From  these  texts  we  learn  that  conformity  to  the  image  of 
Christ,  faith,  sanctification,  and  holy  obedience,  were  not 
foreseen  prior  to  election,  and  thus  made  the  causes  of  it ; 
but  that  they  are  parts  of  the  decree,  and  in  consequence  of 
election  to  eternal  life.  Hence  again  we  conclude  that  elec- 
tion was  not  conditional  but  absolute. 

3.  The  same  may  be  argued  from  the  consideration,  that 
salvation  in  its  application  to  the  soul,  from  the  commence- 
ment of  this  application  in  regeneration,  until  its  final  con- 
summation in  glory  is  altogether  of  grace. 

If  election  was  founded  on  good  works  foreseen,  then 
man  is  not  totally  depraved  ;  but  he  has  by  nature,  princi- 
ples within  him,  which  render  him  morally  capable  of  pro- 
ducing something  that  is  really  acceptable  and  therefore  holy 
in  the  sight  of  God.  lie  is  capable,  without  divine  aid,  of 
exercising  faith,  repentance,  and  holy  obedience ;  or  atjeast 
he  is  not  indebted  tor  these  entirely  to  divine  grace.  And 
his  perseverance  in  faith  and  holiness  unto  final  salvation 
depends  upon  himself,  and  therefore  he  may,  or  may  not 
persevere.  Hence  it  appears,  that  the  natural  consequence 
of  conditional  election  is,  a  denial  of  the  doctrines  of  total 
depravity,  conversion  entirely  by  grace,  and  the  saints  per- 
severance. And  indeed,  most,  if  not  all  the  advocates  of 
conditional  election  do  deny  these  doctrines.  But  these  are 
the  doctrines  of  the  Bible ;  and  if  so,  election  is  not  condi- 
tional but  absolute.  If  man  is,  in  his  natural  state,  totally 
depraved,  he  must  be  morally  unable  of  himself  to  produce 
any  thing  holy  and  acceptable  in  the  sight  of  God,  and  there- 
fore if  he  does  become  holy,  it  must  be  entirely  the  work  of 
divine  grace,  and  consequently  good  works  foreseen  could 
not  have  been  the  ground  of  election.  This  is  not  the  place 
to  enter  fully  into  the  proofs  of  the  total  depravity  of  man  in 
his  natural  state.  I  would  only  remark  on  this  subject,  the 
Scriptures  teach  us  that  we  are,  in  our  natural  state  "  without 
strength."  Rom.  v.  6.  "  Dead  in  trespasses  and  sins." 
Eph.  ii.  1.  That  "  the  carnal  mind  is  enmity  against  God, 
not  subject  to  the  law  of  God,  neither  indeed  can  be  ;"  that 
"  they  that  are  in  the  flesh  cannot  please  God."  Rom.  viii. 
7,  8.  That  "  the  heart  is  deceitful  above  all  things,  and 
desperately  wicked."  Jer.  xvii.  9.  And  that  "  every  ima- 
gination of  the  thoughts  of  [man's]  heart  [is]  only  evil  con- 
tinually."    Gen,  vi.  5.     These  texts  clearly  teach  the  total 


CH.  vn.3  THE  DECREES  OF  GOD.  101 

depravity  of  man,  and  therefore  that  his  salvation  in  its 
application  must  be  entirely  of  grace,  and  consequently  that 
no  good  works  could  be  foreseen  as  the  ground  of  election. 

Further  the  Scriptures  explicitly  and  directly  teach  that 
the  whole  work  of  religion  in  the  soul  is  to  be  ascribed 
entirely  to  the  grace  of  God.  Regeneration  is  entirely  the 
work  of  God ;  "  And  you  hath  he  quickened,  who  were 
dead  in  trespasses  and  sins."  Eph.  ii.  1.  "  Which  were 
born,  not  of  blood,  nor  of  the  will  of  the  flesh,  nor  of  the 
will  of  man,  but  of  God."  John  i.  13.  "  Not  by  works 
of  righteousness  which  we  have  done,  but  according  to  his 
mercy  lie  saved  us,  by  the  washing  of  regeneration,  and 
renewing  of  the  Holy  Ghost."  Tit.  iii.  5.  Faith  is  the 
gift  of  God.  Eph.  ii.  b.  "  By  grace  are  ye  saved,  through 
faith ;  and  that  not  of  yourselves :  it  is  the  gift  of  God," 
For  their  good  works  believers  are  indebted  entirely  to  the 
grace  of  God."  Eph.  ii.  10.  "  We  are  his  workmanship, 
created  in  Christ  Jesus  unto  good  works."  Perseverance 
in  faith  and  holiness,  unto  final  salvation,  is  by  the  power 
of  God.  Phil.  i.  6.  "  He  which  hath  begun  a  good  work 
in  you,  will  perform  it  until  the  day  of  Jesus  Christ." 
1  Pet.  i.  5.  "  Who  are  kept  by  the  power  of  God  through 
faith  unto  salvation."  In  short,  salvation,  in  its  application 
to  the  soul,  is  all  of  grace  from  beginning  to  end.  Unless 
the  Lord  begin  the  work,  it  will  never  be  begun ;  and  if  he 
take  his  hand  from  it,  it  will  fail.  "  Who  maketh  thee  to 
differ  from  another?  and  what  hast  thou  that  thou  didst  not 
receive  ?"  1  Cor.  iv.  7.  And  "  without  me  (said  Christ) 
ye  can  do  nothing."  John  xv.  5. 

Such  is  the  testimony  of  Scripture ;  and  with  this  agrees 
the  testimony  of  experience.  Christians  feel  that  it  is  owing 
entirely  to  the  grace  of  God,  that  they  are  what  they  are ; 
that  if  they  had  been  left  to  themselves,  they  would  still 
have  been  "  in  the  gall  of  bitterness,  and  in  the  bond  of 
iniquity."  And  that  even  since  they  have  been  made  par- 
takers of  the  grace  of  God,  if  the  Lord  had  not  continually 
kept  them,  they  would  long  since  have  fallen  away.  And 
they  doubtless  will  adopt  the  language  of  Scripture  and  say ; 
"  Not  unto  us,  O  Lord,  not  unto  us,  but  unto  thy  name  give 
glory."  Ps.  cxv.  1.  And,  "unto  him  that  loved  us,  and 
washed  us  from  our  sins  in  his  own  blood,  and  hath  made 
us  kings  and  priests  unto  God  and  his  Father ;  to  him  be 
glory  and  dominion  for  ever  and  ever."     Rev.  i.  5,  6. 

Now  if  salvation  in  its  application  be  all  of  grace,  as  we 
9* 


102  THE  DECREES  OF  GOD.  [cH.  VII. 

have  seen,  both  Scripture  and  experience  teach,  election 
could  not  be  founded  on  good  works  foreseen.  For,  as  has 
been  shown,  all  men  are  totally  depraved,  and  there  is  no- 
thing really  good,  in  the  sight  of  God,  in  any  man,  inde- 
pendent of  divine  grace ;  and  regeneration,  faith,  holiness, 
and  perseverance,  are  all  the  gift  of  God.  No  one  ever  has 
any  of  these,  unless  given  by  God.  And  therefore,  evi- 
dently, they  could  not  have  been  foreseen,  prior  to  God's 
determination  to  give  them,  and  consequently  they  could 
not  have  been  the  foundation  of  election ;  but  must  have 
been  a  part  of  the  decree.  The  conclusion  is  therefore  again 
made,  that  election  was  not  founded  on  a  foreknowledge  of 
good  works  ;  but  was  absolute  and  unconditional,  and  must 
be  resolved  into  the  good  pleasure  of  the  divine  will. 

4.  The  same  is  further  proved,  from  what  we  see  take 
place  among  men.  We  sometimes  see  among  children  of 
the  same  family,  of  similar  natural  dispositions,  educated  in 
the  same  way,  and  favoured  with  the  same  means,  one 
become  a  subject  of  divine  grace,  and  another  continue  in  a 
state  of  nature,  and  as  far  as  we  can  judge,  live  and  die 
without  a  reasonable  hope  of  future  happiness.  "VVe  fre- 
quently see  the  same  among  persons  of  similar  characters, 
in  the  same  congregation,  and  under  the  same  means.  Nay, 
we  sometimes  see  tlie  most  unpromising  characters  become 
the  subjects  of  divine  grace,  while  persons,  who  have  had 
far  better  opportunities,  and  who  have  been  far  more  moral 
and  regular  in  their  lives,  are  left.  These  are  undeniable 
facts.  And  we  cannot  consistently  account  for  these  things 
on  any  other  principle  than  the  sovereignty  of  God,  and 
that  he  dispenses  his  favours  as  he  pleases.  Hence  again 
we  conclude  that  election  is  not  conditional,  but  absolute. 

From  what  has  been  said  I  would  now  briefly  state  what 
I  believe  to  be  the  truth,  respecting  the  doctrine  of  election. 

God  acting  according  to  the  good  pleasure  of  his  will,  for 
the  praise  of  the  glory  of  his  grace,  did  in  Clirist,  from  eter- 
nity, choose,  from  among  the  mass  of  mankind,  beheld  uni- 
versally in  ruins,  and  justly  deserving  his  eternal  wrath, 
some  men  to  grace  and  glory.  He  determined  to  glorify 
them  ;  but  first  to  make  them  meet  for  it.  In  consequence 
of  this  decree  he  hath  in  time  by  the  obedience  unto  death, 
of  his  Son  incarnate,  opened  a  way  for  their  salvation,  and 
efTectually  calls  them  by  his  Spirit,  justifies  and  sanctifies 
them,   preserves   them   in  the  way  of  holiness,   and  will 


GH.  VII.]  THE  DECREES  OF  GOD.  103 

finally,  having  fitted  them  for  it  here,  glorify  them  in 
heaven. 

This  I  believe  to  be  the  doctrine  of  the  Scriptures ;  and 
by  this  standard  let  it  be  tried  ;  if  it  will  not  stand  this  test, 
reject  it ;  but  if  it  will,  we  are  bound  to  receive  it. 

This  was  the  doctrine  held  by  most,  if  not  all  of  those  few 
witnesses  for  the  truth,  who  shone  as  lights,  in  those  dark 
ages  of  Popish  superstition  and  persecution,  which  preceded 
the  Reformation.  This  was  the  doctrine  held  by  the  Pauli- 
cians,  and  afterwards  by  the  Waldenses,  who  were  witnesses 
for  the  truth,  for  many  centuries  in  the  dark  ages,  and  thou- 
sands of  whom  sealed  their  testimony  with  their  blood.  It 
was  the  doctrine  of  the  Reformers ;  men  of  distinguished 
erudition,  and  of  exemplary  piety,  who  counted  not  their 
lives  dear  in  comparison  with  the  advancement  of  the  cause 
of  Christ,  and  to  whom  under  God  we  owe  our  deliverance 
from  Popish  superstition  and  tyranny  ;  the  doctrine  not  only 
of  Calvin  and  Knox ;  but  also  of  Luther  and  Melancthon, 
and  Bucer,  and  Cranraer,  and  others.  ; 

This  is  unequivocally  the  doctrine  of  our  Confession  of 
Faith  and  Catechisms,  drawn  up  and  adopted  by  the  learned 
and  pious  assembly  of  Divines  which  convened  at  Westmin- 
ster, A.  D.  1643.  This  is  also  most  unequivocally,  the  doc- 
trine of  the  Reformed  Dutch  Church,  expressed  in  the  arti- 
cles, drawn  up  by  the  famous  Synod  of  Dort,  which  was 
composed  of  divines  from  almost  every  Protestant  country 
of  Europe,  and  which  met  A.  D.  1618.  And  though  it  has 
been  denied,  it  is  also,  if  we  are  to  understand  language  ac- 
cording to  its  plain  and  obvious  meaning,  the  doctrine  of  the 
church  of  England,  as  may  be  seen  by  referring  to  the  17th 
of  the  thirty-nine  articles  of  that  church. 

There  are  several  objections  to  the  doctrine  which  we 
have  endeavoured  to  establish,  some  of  the  most  important 
of  which  I  sliall  briefly  notice,  and  endeavour  to  answer. 

1.  It  is  objected  that  the  doctrine  of  election  as  stated  in 
the  preceding  discourse,  makes  God  a  respecter  of  persons, 
contrary  to  the  repeated  declarations  of  Scripture.  This 
objection  is  founded  on  a  mistake  respecting  the  meaning  of 
the  phrase,  "  respecter  of  persons."  As  will  appear  from  a 
candid  examination  of  the  context  in  those  places  where  the 
phrase  is  used,  it  simply  signifies  that  God  will  not  respect 
the  outward  condition  or  circumstances  of  men.  He  will 
not  bestow  his  favours  upon  this  one  because  he  is  a  Jew, 
and  neglect  that  one  because  he  is  a  Gentile.     He  will  not 


104  THE  DECREES  OF  GOD.  [cH.  VII. 

bestow  his  favours  upon  the  rich  and  honourable,  because 
they  are  such,  and  pass  by  the  poor  because  they  are  poor. 

2.  Another  objection  is,  this  doctrine  leads  to  licentious- 
ness. If  my  final  state,  says  the  objector,  has  been  eternally 
decreed,  I  cannot  alter  it,  and  therefore  I  may  live  as  I 
please.  To  this  objection  it  may  be  answered,  according  to 
the  decree  of  election  as  it  has  been  explained  in  this  dis- 
course, faith,  repentance,  holy  obedience,  and  perseverance 
in  good  works  are  essentially  necessary  to  eternal  life. 
Therefore  the  genuine  tendency  of  this  doctrine  instead  of 
leading  to  licentiousness  is  to  cut  off  the  licentious  from  all 
hope  of  eternal  life  while  they  continue  such  ;  to  lead  them 
to  repentance ;  and  to  excite  Christians  to  be  careful  to  per- 
severe in  faith  and  holiness.  Besides,  if  we  look  through  the 
history  of  the  church  in  its  several  ages,  we  will  find  that  the 
doctrine  of  absolute  decrees  has  had  the  best  practical  ten- 
dency. 

3.  It  is  again  objected,  if  this  doctrine  be  true,  it  is  vain 
to  use  the  means  of  grace,  and  strive  to  believe  and  repent ; 
for  if  our  final  state  is  already  fixed  in  the  divine  decree, 
nothing  that  we  can  do  will  alter  it. 

To  this  it  may  be  answered  ;  Supposing  we  deny  the  de- 
cree of  election,  we  must  admit  the  divine  foreknowledge. 
We  jdare  not  deny  that  God  from  all  eternity  perfectly  knew 
who  would  be  saved,  and  who  would  not.  And  what  is 
gained  in  regard  to  this  objection  by  denying  absolute  elec- 
tion ?  Certainly  nothing ;  for  unless  God  can  mistake  in  his 
knowledge,  his  foreknowledge,  as  infallibly  fixes  the  event 
as  an  absolute  decree ;  and  nothing  which  we  can  do  can 
change  the  event  which  God  foreknew.  Besides  the  same 
objection  may  as  reasonably  be  brought  against  all  exertion 
in  temporal  as  well  as  in  spiritual  things.  The  bounds  of 
man's  life,  and  his  temporal  prosperity  are  as  much  deter- 
mined by  God  as  his  eternal  state.  Or  if  they  are  not  abso- 
lutely decreed  they  are  certainly  foreknown,  and  what  is 
certainly  foreknown  will  infallibly  come  to  pass.  Why  then 
does  not  the  objector  refuse  to  plough,  or  sow,  or  do  any- 
thing else  to  obtain  a  crop,  because  what  is  to  be  will  be  ? 
vihy  does  he  not  refuse  to  eat  and  drink,  and  do  any  thing 
for  the  support  of  life,  because  the  bounds  of  his  life  are 
fixed,  beyond  which  we  cannot  pass?  The  objection  is  as 
good  in  the  one  case  as  the  other.  And  the  objector's  prac- 
tice in  temporal  things,  shows  that  the  objection  has  no 
weight  with  him,  in  things  in  which  he  feels  himself  inte- 


CH.  VII.]  THE  DECREES  OF  GOD.  105 

rested.     The  fact  is  that  while  God  has  determined  to  save 
some,  he  has  determined  to  save  them  in  the  use  of  means. 

And  here  permit  me  to  remark,  that  it  is  an  erroneous  sen- 
timent entertained  by  some,  that  election  keeps  away  from 
Christ  and  salvation  those  who  are  not  elected.  It  keeps  no 
one  away.  It  is  true,  God  does  not  change  the  hearts  of 
such,  and  work  in  them  faith  and  those  other  graces  which 
are  connected  with  salvation.  They  are  left  to  their  choice, 
the  same  as  if  there  was  no  election.  Election  therefore 
makes  their  state  no  worse.  But  while  election  destroys  no 
one,  I  will  assert,  it  is  our  foundation  of  hope  that  any  will 
be  saved.  If  God  had  not  determined  to  save  some,  and 
therefore  effectually  to  call  them,  work  in  them  faith,  with 
every  other  saving  grace,  and  cause  them  to  persevere  in 
holiness,  not  one  of  the  fallen  race  of  Adam  would  be  saved. 
If  total  depravity  and  salvation  by  grace  be  true,  this  also  is 
true.  For  if  left  to  themselves,  none  would  ever  truly  be- 
lieve, repent,  and  obey  the  gospel.  That  God  has  deter- 
mined to  save  some,  and  lit  them  for  heaven,  therefore  lays 
a  foimdation  for  us  to  hope,  that  we  may  be  saved.  Foe  we 
are  so  depraved  by  nature,  that  unless  God  work  in  us  both 
to  will  and  to  do  of  his  own  good  pleasure  we  never  shall  be 
saved. 


CHAPTER  VIII. 

CREATION. 

The  decrees  of  God  have  been  considered.  The  execu- 
tion of  his  decrees  next  claims  our  attention. 

"  How  doth  God  execute  his  decrees  ? 

"  God  executeth  his  decrees  in  the  works  of  creation  and 
providence.''^ 

He  first  created  all  things,  according  to  the  plan  which 
he  had  laid  in  his  eternal  decrees ;  and  then  upholds  and 
governs,  according  to  the  same  plan,  the  things  which  he 
made. 

In  the  execution  of  the  divine  decrees,  the  subject  of  crea" 
tion  first  claims  our  attention. 

The  origin  of  all  things  has  been  accounted  for  in  various 
ways.  Atheists  have  asserted  the  eternity  of  matter,  and 
that  things  took  their  present  form  by  chance,  or  from  a  for- 
tuitous concourse  of  atoms  of  matter,  floating  at  random, 


106  CREATION.  [CH.  VIII. 

through  the  immensity  of  space.  Others  have  held  the  eter- 
nity of  matter,  in  a  chaotic  mass ;  and  that  the  Supreme 
Being  gave  to  it,  its  present  form.  The  absurdity  of  these 
opinions  was  shown  in  the  chapter  on  the  being  of  a  God. 
Rejecting  therefore  the  eternity  of  matter,  all  things,  except 
God,  must  have  had  a  beginning ;  and  must  have  derived 
their  existence  from  him  ;  which  also  was  proved  in  the 
same  chapter.  Therefore,  in  the  commencement  of  the 
Bible,  we  have  the  only  rational  account  of  the  origin  of  all 
things.  "  In  the  beginning  God  created  the  heaven  and  the 
earth." 

By  the  beginning,  in  this  passage,  we  are  to  understand 
■the  commencement  of  time.  Time  properly  signifies  the 
duration  of  created  beings.  Before  creation,  time  did  not 
exist;  for  before  this  God  alone  existed ;  and  to  him,  time, 
or  successive  duration  cannot  properly  be  applied. 

Some  Pagan  nations  have  pretended  to  carry  back  their 
history  many  thousand  years  before  the  Mosaic  account  of 
the  creation  ;  but  their  accounts  are  evidently  fabulous.  On 
the  Scripture  chronology  alone,  can  we  place  any  reliance 
in  this  matter.  Following  this,  we  are  carried  back  from 
4he  present  time,  through  a  period  of  five  thousand  eight 
hundred  and  forty-two  years,  to  the  beginning  of  time  and 
the  creation  of  all  things. 

"  In  the  beginning  God  created  the  heaven  and  the  earth." 
What  are  we  to  understand  here  by  the  heaven  and  the 
earth?  or  in  other  words  does  this  account  of  creation  relate 
to  the  universe  in  general,  or  only  to  our  system  ?  The  plain 
import  of  the  Scriptures,  appears  to  favour  the  opinion  that 
this  account  relates  to  the  universe.  To  this  it  has  been  ob- 
jected that  it  is  inconsistent  to  suppose  that  God  an  active 
and  intelligent  being,  was  from  eternity  inactive,  until  the 
creation  of  our  world.  But  this  objection  is  unfounded. 
The  Supreme  Being  was  active  in  the  contemplation  of  his 
own  glorious  perfections.  Besides,  creation  must  have  had 
a  beginning ;  for  an  eternal  creation  is  absurd.  If  then  we 
carry  back  the  beginning  of  universal  creation,  millions  of 
ages  before  the  creation  of  our  world,  and  there  fix  the  time 
when  God  first  began  to  create,  there  would  still  be  an  eter- 
nity before  this ;  and  the  objection  would  still  be  of  equal 
force.  And  if  it  be  well  founded,  we  must  evidently  admit 
an  eternal  creation,  which  is  a  plain  contradiction.  The 
objection  is  therefore  unfounded.  But  still  it  may  be,  that 
worlds  were  created  long  before  ours  ;  and  that  the  Mosaic 


CH.  Vm.]  CREATION.  107 

account  of  creation,  relates  only  to  the  earth  on  which  we 
live,  and  the  visible  heavens  around  us. 

The  doctrine  of  creation  is  stated  in  our  Catechism  in  an- 
swer to  the  ninth  question  as  follows : 

"  What  is  the  work  of  creation  ? 

"  The.  work  of  creation  is  GocVs  making  all  things  of 
nothing  by  the  word  of  his  power,  in  the  space  of  six  clays, 
and  all  very  good.'''' 

In  this  statement  of  the  doctrine  we  have  the  following 
particulars :  viz.  By  whom,  of  what,  by  what,  in  what  time, 
and  in  what  condition,  were  all  things  made  ? 

I.  By  ivhom  were  all  things  made  ?  all  things  were  made 
by  God.  There  are  three  persons  in  the  Godhead,  the 
Father,  the  Son,  and  the  Holy  Ghost.  And  when  it  is  said 
God  created  all  things,  each  person  of  the  Godhead  is  meant. 
This  may  be  inferred  from  Gen.  i.  1,  in  the  original.  "In 
the  beginning,  Elohim  (plural)  the  Gods  created,  &c." 
The  plural  Elohim  is  also  used  througliout  this  chapter.  It 
may  also  be  inferred  from  the  26th  verse  of  this  chapter. 
"  And  God  said,  let  us  make  man  in  our  image,  after  our 
likeness."  And  in  different  parts  of  Scripture,  we  find  the 
work  of  creation,  expressly  ascribed  to  the  Son  and  to  the 
Holy  Ghost  as  well  as  to  the  Father,  as  in  the  following 
texts.  John  i.  1.  3.  10.  "In  the  beginning  was  the  Word, 
all  things  were  made  by  him  ;  and  without  him  was  not  any- 
thing made  that  was  made.  The  world  was  made  by  him." 
Col.  i.  16.  "  By  him  (that  is  the  Son)  were  all  things  crea- 
ted that  are  in  heaven,  and  that  are  in  earth,  visible  and  invi- 
sible, whether  they  be  thrones,  or  dominions,  or  principali- 
ties, or  powers  ;  all  things  were  created  by  him  and  for 
him."  Job.  xxvi.  13.  "  By  his  Spirit  he  hath  garnished  the 
heavens."  And  Job  xxxiii.  4.  "  The  Spirit  of  God  hath 
made  me."  From  these  texts  it  is  evident  that  creation  was 
the  undivided  work  of  the  three  persons  in  the  Godhead. 
"  In  the  beginning,  God  (the  Father,  Son,  and  Holy  Ghost) 
created  the  heaven  and  the  earth." 

II.  Ofivhat  did  God  make  all  things  ?  He  made  all  things 
of  nothing.  For  if  God  alone  existed  from  eternity,  there 
were  no  materials  from  which  he  could  make  any  thing, 
until  he  brought  them  into  existence.  Besides,  to  create 
properly  signifies  to  make  something  out  of  nothing,  or  to 
cause  that  to  exist,  which  before  had  no  existence.  Further, 
that  all  things  were  made  of  nothing  seems  to  be  inti- 
mated in  the  following  passage :    Heb.  xi.  3.    "  Through 


i 


108  CREATION.  [CH.  VIII, 

faith  we  understand  that  the  worlds  were  framed  by  the  word 
of  God  ;  so  that  things  which  were  seen  were  not  made  of 
things  which  do  appear." 

III.  By  what,  or  how,  were  all  things  made  ?  God  made 
all  things,  by  the  word  of  his  power  ;  as  we  read,  Ps.  xxxiii. 
6.  9.  "  By  the  word  of  the  Lord,  were  the  heavens  made  ; 
and  all  the  host  of  them  by  the  breath  of  his  mouth.  He 
spake  and  it  was  done  ;  he  commanded,  and  it  stood  fast." 
With  infinite  ease  God  made  all  things.  He  simply  spake 
the  word,  and  every  thing  rose  into  being  at  the  command  of 
his  almighty  word.  "  God  said  let  there  be  light,  and  there 
was  light."  "  And  God  said  let  there  be  a  firmament;  let 
the  waters  under  the  heaven  be  gathered  together  unto  one 
place  ;  let  the  dry  land  appear  ;  let  the  earth  bring  forth ; 
let  there  be  lights  in  the  firmament  of  the  heaven,  &c."  Gen.i. 
And  the  effects  immediately  followed. 

IV.  In  what  time  did  God  make  all  things  ?  He  made  all 
things  in  the  space  of  six  days.  Doubtless  God  could,  with 
equal  ease,  have  created  every  thing  in  a  moment.  But  he 
pleased  to  take  this  time.  No  doubt  he  had  wise  reasons  for 
it,  though  they  may  be  vmknown  to  us.  One  reason  may 
have  been,  that  the  perfections,  which  are  manifested  by  his 
works  of  creation,  might  the  more  distinctly  appear  to  his 
rational  creatures  and  be  contemplated  by  them.  And  another 
reason  probably  was,  that  he  might  set  us  an  example,  to  work 
six  days,  and  rest  on  the  seventh.  Accordingly  we  find  the 
fourth  commandment  enforced  with  this  reason. 

The  particular  work  of  each  day  we  have,  Gen.  i. 

On  the^^rs^  day,  "God  created  the  heaven  and  the  earth  ;" 
that  is,  according  to  the  literal  rendering  of  the  original,  "  the 
substance  of  the  heavens,  and  the  substance  of  the  earth." 
He  brought  into  being  the  substance,  of  which  he  afterwards 
formed  the  works  of  creation.  This  substance  was  in  an 
indigested  mass,  "  without  form  and  void,"  called  by  the 
Greeks  Chaos  ;  and  was  afterwards,  reduced  to  form  and 
order.  On  this  day  was  also,  probably,  made  that  heaven 
which  is  the  habitation  of  angel.«,  and  the  kingdom  prepared 
for  the  saints  from  the  foundation  of  the  world.  It  is  gene- 
rally supposed,  the  angels  were  also  created  on  the  first  day. 
If  all  things  were  created  in  these  six  days,  they  must  have 
been  created  on  the  first  day ;  for  they  were  present  when 
the  foundations  of  the  earth  were  laid,  and  united  in  praising 
God,  on  occasion  of  that  event.  For  we  read  Job  xxxviii. 
4.  6,  7.  "  where  wast  thou  when  I  laid  the  foundations  of 


€tt.  Vm.]  CREATION.  1 09 

the  earth?  who  laid  the  corner-stone  thereof?  when  the 
morning-stars  sang  together,  and  all  the  sons  of  God  shouted 
for  joy  ?"  On  this  day  also,  we  are  informed,  light  was 
created,  and  divided  from  the  darkness ;  and  the  light  was 
called  day,  and  the  darkness  night.  It  is  difficult  to  deter- 
mine what  this  light  was,  which  was  created  on  the  first 
day.  Various  conjectures  have  been  advanced.  The  pro- 
bable opinion  is  that  this  light  was  the  luminous  particles  ot 
matter,  which  on  the  fourth  day  were  collected  together  com- 
pactly, and  formed  the  bodies  of  the  Sun  and  fixed  stars ; 
and  that  these  luminous  particles  were  so  arranged,  we  know 
not  how,  as  to  divide  time  into  day  and  night. 

The  works  of  the  second  day  were,  the  firmament,  which 
was  called  heaven,  and  the  dividing  the  waters  which  were 
under  the  firmament,  from  the  waters  which  were  above  the 
firmament.  By  the  firmament  we  are  probably  to  under- 
stand, not  only  the  atmosphere  around  our  earth  ;  but  also 
the  vast  ethereal  space,  extending  from  the  surface  of  the 
earth  to  the  utmost  extremity  of  the  visible  heavens.  And 
by  the  dividing  of  the  waters  we  are  to  understand,  the 
separating  of  those  mingled  with  the  earth  from  those  in  the 
clouds.  The  latter  are  said  to  be  above  the  firmament;  not 
as  though  they  were  above  the  whole  expanse,  but  the 
lower  part  of  it,  or  that  part  contiguous  to  the  earth. 

On  the  third  day,  the  waters  hitherto  mingled  with  the 
land  were  separated  from  it,  and  collected  into  seas;  and  the 
dry  land  appeared.  The  earth  thus  fitted  for  production,  on 
this  day  also,  at  the  command  of  God,  brought  forth  the 
different  kinds  of  grass,  herbs  and  trees. 

On  the  fourth  day,  God  made  the  sun,  moon,  and  stars, 
to  give  light  upon  the  earth,  and  to  divide  the  day  from  the 
night. 

On  the  Jiflh  day,  the  Lord  made  all  kinds  of  animals, 
which  move  in  the  water,  and  fowls  that  fly  in  the  air. 

On  the  sixth  day,  God  made  out  of  the  earth,  all  kinds 
of  beasts  and  creeping  things;  and  on  the  same  day  he  made 
man,  the  last  of  his  works.  Man  was  made,  male  and 
female.  The  body  of  the  man  was  formed  out  of  the  dust 
of  the  earth  ;  and  the  body  of  the  woman  was  formed  out  of 
a  rib  of  the  man,  taken  from  him  in  a  deep  sleep.  These 
bodies  the  Lord  endued,  with  living,  reasonable,  and  immor- 
tal souls.  And  he  made  our  first  parents  in  his  image,  after 
his  likeness  ;  and  gave  them  dominion  over  the  other  crea- 
tures of  the  earth. 

10 


1  1 0  CREATION.  [CH.  VIII. 

"  Thus  the  heavens  and  the  earth  were  finished  and  all 
the  host  of  them.  And  on  the  seventh  day  God  ended  the 
work  which  he  had  made."  Gen.  ii.  1,  2.  In  these  six 
days  God  created  all  things  in  our  world,  after  their  kind ; 
and  established  those  laws  of  nature,  by  which  the  several 
kinds  of  things  are  still  continued,  and  the  particular  indivi- 
duals of  each  kind  are  brought  into  being.  "  And  he  [God] 
rested  on  the  seventh  day  from  all  his  work  which  he  had 
made.  And  God  blessed  the  seventh  day,  and  sanctified  it; 
because  that  in  it  he  had  rested  from  all  his  work  which 
God  created  and  made."  Gen.  ii.  2,  3.  By  God's  resting 
on  the  seventh  day  is  meant,  not  that  he  refreshed  himself 
on  account  of  weariness ;  but  that  he  ceased  from  creating 
any  thing  more.  This  day  was  sanctified  or  set  apart  to  a 
holy  use.  That  is,  it  was  appointed  to  be  a  Sabbath,  or  a 
day  of  rest  from  worldly  labour,  to  be  employed  in  acts  of 

votion. 

V.  In  what  condition  were  all  things  made  ?  All  things 
were  made  very  good.  Thus,  at  the  close  of  the  account  of 
creation  we  read,  "  and  God  saw  every  thing  that  he  had 
made,  and  behold,  it  was  very  good."  Gen.  i.  31.  There 
was  no  imperfection,  or  evil  in  the  world. 

The  end  for  which  God  created  all  things  was  his  own 
glory.  The  proof  of  this  we  have  in  the  following  texts. 
Prov.  xvi.  4.  "  The  Lord  hath  made  all  things  for  him- 
self." Is.  xliii.  7.  "  Every  one  that  is  called  by  my 
name :  I  have  created  him  for  my  glory."  Rom.  xi.  36. 
''  Of  him,  and  through  him,  and  to  him  are  all  things:  to 
whom  be  glory  for  ever." 


CHAPTER  IX. 

THE  PRIMITIVE  STATE  OF  MAN. 

The  doctrine  of  creation  in  general  has  been  treated.  The 
creation  of  man  in  particular  is  the  doctrine  next  in  course. 

This  doctrine  is  stated  in  our  Catechism  as  follows,  in 
answer  to  the  10th  question. 

"  How  did  God  create  man  ?  God  created  man  male  and 
female,  after  his  oivn  image,  in  knowledge,  righteousness, 
and  holiness,  ivith  dominion  over  the  creatures.''^ 

Man  was  created  on  the  sixth  day,  and  was  the  last  of  the 


CH.  IX.]  THE  PRIMITIVE  STATE  OF  MAN.  Ill 

works  of  creation.  He  is  creation  in  miniature,  a  compend 
of  the  whole,  uniting  in  one,  the  material  and  immaterial 
parts  thereof,  or  matter  and  spirit. 

It  is  worthy  of  notice,  that  there  is  a  marked  difierence, 
between  the  manner  of  the  creation  of  man,  and  that  of  the 
other  works  of  God.  In  all  his  other  works  of  which  we 
have  an  account,  he  simply  spake,  and  it  was  done,  he  com- 
manded and  it  stood  fast;  but  in  the  account  which  we  have 
of  the  creation  of  man,  we  find  the  style  changed.  The  lan- 
guage is  not,  as  it  was  with  respect  to  other  things,  let  man 
be  ;  but  "  let  us  make  man."  This  form  of  expression  ap- 
pears to  intimate,  that  there  were  counsel  and  deliberation  in 
the  formation  of  man.  This  must  have  been  among  the  per- 
sons of  the  Trinity,  each  of  whom  was  engaged  in  the  work 
of  man's  creation.  But  whether  this  was  the  case  or  not, 
this  mode  of  expression  different  from  what  was  used  with 
respect  to  other  parts  of  creation,  teaches  the  excellence  of 
human  nature,  as  it  came  from  the  forming  hands  of  the 
Creator. 

Man  consists  of  matter  and  spirit.  The  species  was  made 
at  first  male  and  female.  The  body  of  the  man  or  male, 
was  formed  of  the  dust  of  the  ground ;  and  the  body  of  the 
female  or  woman,  was  formed  from  the  rib  of  the  man, 
taken  from  his  side,  by  the  Lord,  in  a  deep  sleep.  Into  tlie 
bodies  thus  formed,  souls  were  infused;  as  we  read.  Gen. 
ii.  7.  "  And  the  Lord  God  formed  man  of  the  dust  of  the 
ground,  and  breallied  into  his  nostrils  the  breath  of  life  ;  and 
man  became  a  living  soul." 

Our  first  parents  were  created  in  the  image,  or  after  the 
likeness  of  God  ;  as  we  read  Gen.  i.  26,  27,  "  and  God  said, 
let  us  make  man  in  our  image,  after  our  likeness.  So  God 
created  man  in  his  own  image,  in  the  image  of  God  created 
he  him."  The  same  doctrine  is  also  taught  in  the  following 
passages.  Gen.  v.  I.  "In  the  day  that  God  created  man, 
in  the  likeness  of  God  made  he  him."  Gen.  ix.  6.  "  In  the 
image  of  God  made  he  man." 

Wlm-ein  did  this  image  or  likeness  of  God,  after  ivhich 
man  was-  made,  consist  ? 

Some  have  supposed  that  the  dignified  frame,  the  elevated 
appearance,  and  the  exalted  deportment  of  man's  body,  bear 
some  resemblance  to  his  glorious  Creator.  The  body  of 
man  in  its  nature,  can  bear  no  resemblance  to  the  Creator, 
who  is  a  spirit;  but  in  its  curious  workmanship,  wonderful 
forniation,  and  majestic  appearance  above  that  of  other  crea^ 


112  THE  PRIMITIVE  STATE  OF  MAN.  [cH.  IX. 

tures  of  the  earth,  man  may  perhaps  be  said  to  bear  some 
resemblance  to  the  majesty  and  glory  of  his  Creator.  But  it 
is  not  at  all  probable,  that  this  resemblance,  if  it  can  be  so 
called,  makes  any  part  of  the  image  of  God. 

It  has  been  also  supposed  by  some,  that  the  image  of  God 
in  which  man  was  created  consisted  in  part,  in  the  nature  of 
the  soul.  The  human  soul  is  a  spiritual  and  immortal  sub- 
stance. It  is  a  spiritual  substance,  which  can  subsist  by 
itself,  independent  of  matter.  This  is  taught  by  all  those 
texts  of  Scripture  which  teach  that  the  soul  survives  the 
death  of  the  body,  and  lives  and  acts  in  a  separate  state. 
Herein  the  soul  resembles  the  divine  nature  which  is  spiri- 
tual. The  soul  is  also  immortal,  as  appears  both  from 
reason  and  the  word  of  God.  In  this  respect  also  does  man 
resemble  his  Creator.  And  not  only  in  the  soul  was  this 
likeness  of  immortality  found  in  our  first  parents  before  the 
fall ;  but  in  the  whole  man,  body  and  soul.  For  it  is  evi- 
dent from  the  Scriptures,  if  our  first  parents  had  not  sinned, 
they  would  not  have  died  ;  but  their  bodies  would  have  been 
mmortal  as  well  as  their  souls.  For  before  the  fall  death 
was  threatened  in  case  of  sin ;  and  after  the  fall  sentence  of 
death  was  pronounced  on  account  of  sin.  Besides  we  read, 
Rom.  vi.  23.  "  The  wages  of  sin  is  death."  And  Rom.  v. 
12.  "  By  one  man  sin  entered  into  the  world,  and  death  by 
sin ;  and  so  death  passed  upon  all  men,  for  that  all  have 
sinned." 

But  though  some  make  the  foregoing  resemblances,  a  part 
of  the  image  of  God  in  which  man  was  originally  created, 
yet  it  is  very  doubtful,  wjiether  there  was  any  reference  to 
them  in  the  passages  which  speak  of  man  as  created  in  the 
image  of  God.  The  things  in  which  this  image  principally, 
if  not  exclusively  consisted,  we  have  stated  in  the  answer  in 
our  Catechism,  already  quoted.  From  this  answer  we  learn 
that  it  consisted  in  knowledge,  righteousness,  and  holiness, 
with  dominion  over  the  creatures. 

That  the  image  of  God  in  which  man  was  made  consisted 
in  knowledge,  righteousness,  and  holiness,  we  are  not  in- 
formed in  the  account  which  we  have  of  his  creation ;  but 
we  infer  it  from  other  passages  of  Scripture.  Man  had  the 
same  image  of  God  given  to  him  in  creation,  which  is  re- 
stored in  regeneration  or  the  new  creation.  For  regenera- 
tion is  frequently  called  renetving,  which  signifies  restoring 
to  a  former  state.  But  it  is  evident  that  the  image,  in  which 
man  is  renewed  by  grace,  consists  in  knowledge,  righteous- 


CH.  IX.]  THE  PRIMITIVE  STATE  OF    MAN.  113 

ness,  and  holiness,  as  we  learn  from  Col.  iii.  10.  "  And 
have  put  on  the  new  man,  which  is  renewed  in  knowledge 
after  the  image  of  him  that  created  him."  And  from  Eph. 
iv.  24.  "  And  that  ye  put  on  the  new  man,  which  after  God, 
(that  is  the  likeness  of  God)  is  created  in  righteousness  and 
true  holiness."  From  these  texts  the  conclusion  is  drawn 
that  the  image  of  God  in  which  man  was  created,  consisted 
in  knowledge,  righteousness,  and  holiness. 

1.  This  image  consisted  in  knowledge.  By  this  know- 
ledge we  are  to  understand,  not  merely  that  which  may  be 
called  natural,  or  such  as  wicked  beings  may  and  do  have; 
but  also  a  spiritual  or  holy  knowledge,  such  as  is  peculiar  to 
holy  beings.  Most  probably,  tlie  natural  knowledge  of  man 
in  his  state  of  innocency  was  extensive.  Considerable  saga- 
city and  penetration  were  requisite,  to  give,  with  facility, 
names  to  the  various  species  of  the  inferior  creation  ;  and 
especially,  as  these  names  were  probably  expressive  of  the 
natures  of  the  animals,  to  which  they  were  given.  His  na- 
tural knowledge  must  also  have  been  considerable,  to  qualify 
him  for  that  universal  dominion  over  the  earth  with  which 
he  was  invested. 

But  he  had  in  addition  to  this  natural  knowledge,  a  spiri- 
tual knowledge,  such  as  belongs  only  to  holy  beings ;  an 
approving  knowledge  of  the  divine  perfections  and  law,  and 
of  his  duty.  Of  this  knowledge,  fallen  man,  in  his  natural 
state  is  entirely  ignorant.  This  is  the  knowledge  in  which 
the  mind  is  again  renewed,  when  God  shines  into  the  heart, 
"  to  give  the  light  of  the  knowledge  of  the  glory  of  God  in 
the  face  of  Jesus  Christ."  2  Cor.  iv.  6.  And  this  is  the 
knowledge  which  our  Saviour  denominated  "  life  eternal." 
John  xvii.  3.  This  spriritual  knowledge,  Adam  had  in  his 
state  of  innocency.  His  mind  was  continually  directed  lo 
the  contemplation  of  the  divine  perfections.  Through  the 
revelations,  with  which  he  was  favoured,  he  heard  of  these 
perfections,  and  in  the  works  of  creation  and  providence  he 
beheld  them  manifested  ;  and  while  he  heard  and  beheld, 
his  heart  approved  with  a  perfect  approbation.  He  knew 
the  law  of  God.  To  know  this,  he  had  no  need  to  have 
recourse  to  tables  of  stone  ;  for  it  was  engraven  on  the  tables 
of  his  heart;  and  he  approved  it  as  holy,  just,  and  good; 
and  he  felt  and  acknowledged  his  obligations  to  be  obedient. 

2.  The  image  of  God  in  which  man  was  made,  consisted 
in  righteousness.  "  God  made  man  upright."  Eccl.vii.  29. 
The  primitive  righteousness  of  man  refers  to  the  rectitude  of 

10* 


114  THE   PRIMITIVE  STATE  OF  MAN.  [cH.  IX. 

his  will.  He  had  a  disposition  always  to  choose  the  good 
and  refuse  the  evil,  and  to  do  that  which  was  right,  without 
the  least  inclination  to  unrighteousness  ;  and  he  had  power 
fully  to  act  according  to  his  choice.  In  his  primitive  state 
of  rectitude,  his  will  was  perfectly  conformed  to  the  divine 
will.  No  perversity,  obstinacy,  or  inclination  to  evil  had 
place  in  his  will.  It  was  his  delightful  choice  to  render  to 
every  one  his  righteous  due.  He  chose  to  render  unto  God, 
supreme  love,  and  universal  and  perfect  obedience.  He 
would  have  chosen  to  render  unto  his  neighbour,  if  he  had 
had  any,  his  equitable  right.  As  the  human  family  at  this 
time  consisted  of  but  two  persons,  the  duties  which  they 
owed  to  man  terminated  on  eaeh  other ;  and  they  chose  to 
render  unto  each  other,  that  which  was  right,  according  to 
the  relation  in  which  they  stood  to  each  other.  Towards 
the  inferior  creation  also,  man  in  his  primitive  state  chose  to 
do  that  which  was  perfectly  right ;  and  to  exercise  that  do- 
minion with  which  he  was  vested,  with  moderation.  And 
with  respect  to  the  things  of  this  world,  he  chose  to  seek, 
possess,  and  use  them,  not  as  an  ultimate  portion,  but  as 
means,  by  which  to  be  led  to  God,  and  to  glorify  him. 

3.  Tiie  image  of  God  in  which  man  was  created  consisted 
in  holiness.  His  affections  were  pure,  and  were  entirely 
placed  upon  their  proper  objects.  He  hated  the  least  diso- 
bedience to  God,  if  the  thought  of  disobedience  ever  entered 
his  pure  mind.  He  loved  God  supremely,  perfectly,  and 
continually.  He  loved  other  beings,  in  proportion  as  he  was 
acquainted  with  them,  and  saw  that  they  manifested  the 
divine  image.  He  perfectly  loved  the  law  of  God.  He  had 
no  unworthy  or  hard  thoughts  of  his  Creator;  no  enmity 
against  him  or  his  law  ;  no  discontentment  with  the  lot 
assigned  him  ;  no  murmurings  or  repinings  against  Provi- 
dence;  no  unbelief  in  regard  to  the  revelations  with  which 
he  was  favoured  ;  no  jarring  contentions  among  his  passions  ; 
no  warfare,  between  reason  or  conscience  and  appetite.  He 
kept  his  body  in  its  proper  subjection  to  the  soul,  and  ren- 
dered it  an  instrument  of  righteousness  unto  God.  Such 
was  man  when  he  came  from  the  forming  hands  of  his 
Creator.  He  was  created  in  knowledge,  righteousness,  and 
holiness. 

4.  He  was  invested  with  dominion  over  the  inferior  crea- 
tion upon  our  earth.  "  And  God  said,  let  us  make  man  in 
our  image,  after  our  likeness :  and  let  them  have  dominion 
over  the  fish  of  the  sea,  and  over  the  fowl  of  the  air,  and  over 


CH.   IX.]  THE  PRIMITIVE  STATE  OF  MAN.  115 

the  cattle,  and  over  all  the  earth,  and  over  every  creeping 
thing  that  creepeth  upon  the  earth."  Gen.  i.  26.  "Whether 
this  dominion  made  any  part  of  the  image  of  God,  in  which 
man  was  created,  is  not  clear.  Some  suppose  that  it  did, 
inasmuch  as  this  dominion  was  a  shadow  of  the  authority 
and  power  of  the  Creator  over  the  universe.  Others  confine 
this  image  to  knowledge,  righteousness,  and  holiness  ;  and 
suppose  that  dominion  made  no  part  of  it ;  but  that  man  was 
vested  with  dominion,  in  consequence  of  his  bearing  the 
image  of  God,  which  fitted  him  to  govern  this  world.  This, 
however,  is  a  matter  of  but  little  importance.  It  is  certain 
that  man  had  given  to  him  at  his  creation,  dominion  over  all 
the  inferior  creatures  of  the  earth.  He  was  constituted  lord 
of  this  world,  and  had  a  right  to  use  and  dispose  of  the 
inferior  creatures  for  his  comfort,  but  not  to  abuse  them. 
No  animal  dared  to  rise  up  against  him,  or  in  any  way  to 
molest  him  ;  but  all  submitted  to  his  authority.  Such,  was 
man,  when  he  came  from  the  forming  hands  of  his  Creator. 
He  was  made  after  the  image  of  God,  in  knowledge,  righte- 
ousness, and  holiness,  and  was  invested  with  dominion  over 
the  inferior  creation. 

And  being  thus  created,  he  was  perfectly  happy.  Holiness 
and  haj)piness  are  inseparably  connected.  And  man  in  his 
primitive  state  was  perfectly  holy  without  the  least  inclina- 
tion to  sin,  and  therefore  he  was  also  perfectly  happy  without 
any  alloy  of  misery.  Emphatically  might  be  said  of  man 
what  was  said  of  all  the  works  of  creation,  "  And  God  saw 
every  thing  that  he  had  made,  and  behold  it  was  very  good." 
Gen.  i.  31.  "  He  was  admitted  to  intimate  intercourse  with 
his  Creator  and  continually  enjoyed  unspeakably  delightful 
communion  with  him.  No  cold  or  dull  frames,  no  clouds  or 
darkness  occasioned  by  sin,  no  hidings  of  God's  face, 
occurred,  to  interrupt  tb.is  communion.  The  light  of  God's 
countenance  continually  shone  upon  him ;  and  the  sense  of 
his  favour  was  uninterrupted.  The  earth  spontaneously  pro- 
duced its  i'ruits  in  abundance  for  his  supply.  The  inferior 
creation  were  all  obedient  and  administered  to  his  comfort. 
All  the  works  of  God  around  him  conspired  to  render  him 
happy.  No  curse  of  "  thorns  and  thistles  shall  it  bring  forth 
to  thee,"  had  as  yet  passed  upon  the  ground.  Man  had  not 
yet  been  doomed  to  eat  bread  in  sorrow  and  the  sweat  of  his 
face.  Famine,  pestilence,  and  sword  were  unknown  to  him. 
No  domestic  feuds  disturbed  his  bliss.  To  disease  he  was 
entirely  a  stranger.     No  burning  fevers,  wasting  consurap- 


116  THE  PRIMITIVE  STATE  OF  MAN.  [CH.  IX. 

tions,  or  raging  epidemics,  afflicted  and  consumed  his  body. 
No  remorse  of  conscience  disturbed  his  mind.  No  ambitious 
rival  contended  with  him  for  dominion.  No  beasts  of  prey- 
rose  up  against  him  and  threatened  his  destruction.  In  short, 
none  of  those  innumerable  evils,  which  now  exist  in  our 
world  and  afflict  mankind,  had  any  place  on  the  earth,  while 
our  first  parents  kept  their  integrity.  They  were  free  from 
all  misery,  and  enjoyed  perfect  felicity.  They  were  placed 
in  the  garden  of  Eden,  probably  the  most  delightful  spot  on 
the  face  of  the  earth.  'I'liis  garden  was  planted  by  the  hand 
of  God  himself;  and  in  it  grew  "every  tree  tliat  is  pleasant 
to  the  sight  and  good  for  food."  And  it  was  watered  with  a 
delightful  stream.  Happy  pair  !  and  happy  race  !  if  they 
had  kept  their  integrity.  But  though  man  was  made  upright, 
and  was  thus  perfectly  holy  and  happy  in  his  primitive 
state,  he  was  made  a  fallible  creature  or  subject  to  fall. 


CHAPTER  X. 

THE  IMMORTALITY  OF  THE  SOUL. 

We  have  considered  man  as  created  in  the  image  of  God; 
let  us  now  consider  him  as  created  with  an  immortal  soul. 
The  doctrine  of  the  immortality  of  the  soul,  in  the  system 
of  Theology,  properly  belongs  to  the  question.  "  How 
did  God  create  man  ?  In  the  answer  to  this  question  in  the 
Shorter  Catechism,  it  is  not  particularly  noticed.  But  in  the 
answer  to  the  same  question  in  the  Larger  Catechism,  it  is  ; 
"  Endued  them  with  living,  reasonable,  and  immortal  souls.'^ 

God  gave  to  man  at  his  creation  a  soul  as  well  as  a  body ; 
as  we  read  Gen.  ii.  7.  "And  the  Lord  God  formed  man 
of  the  dust  of  the  ground,  and  breathed  into  his  nostrils  the 
breath  of  life ;  and  man  became  a  living  soul."  Was 
immortality  a  property  of  this  soul  ? 

This  is  a  question  of  great  importance.  For  it  must  be 
highly  important  for  us  to  know,  whether  natural  death 
which  we  must  all  shortly  experience,  puts  an  end  to  our 
existence,  or  whether  our  souls  will  survive  this  stroke,  and 
exist  in  a  future  state. 

Before  entering  upon  the  arguments  to  establish  this  doc- 
trine it  may  be  proper  to  remark,  that  when  it  is  said  the 
soul  is  immortal,  a  derived,  dependent  immortality  is  meant; 


CH.  X.]  THE  IMMORTALITY  OF  THE  SOUL.  117 

and  not  a  necessary,  independent  and  absolute  immortality. 
The  latter  belongs  to  God  alone.  It  is  in  this  latter  sense, 
the  Apostle  uses  the  word,  when  speaking  of  God  he  says, 
"  who  only  hath  immortality."     1  Tim,  vi.  16. 

The  immortality  of  the  soul  has  been  argued  from  reason, 
as  well  as  Revelation.  Let  us  first  attend  to  the  arguments 
which  may  be  drawn  from  reason. 

1.  The  immortality  of  the  soul  has  been  argued  from  its 
simple,  and  immaterial  nature.  The  soul  is  an  immaterial 
substance,  entirely  difierent  in  its  nature  from  matter.  The 
nature  of  substances  is  learned  from  their  properties.  If 
therefore  the  properties  are  entirely  difierent,  we  conclude 
the  substances  are  so  also.  But  there  is  no  resemblance 
between  the  known  properties  of  the  soul,  such  as  thought, 
memory,  volition,  afTection  and  the  like;  and  the  properties 
of  the  body,  such  as  extension,  colour,  figure,  and  the  like. 
Hence  we  conclude  that  the  soul  and  body  are  substances 
entirely  difl'erent  in  their  nature;  and  as  the  soul  has  none 
of  the  properties  of  matter,  that  it  is  an  immaterial  substance. 
And  its  properties,  as  ff.r  as  we  know  them,  also  teach  us 
that  it  is  a  simple  substance,  void  of  parts.  Hence  it  is 
argued,  as  death  is  a  dissolution  of'  parts ;  and  as,  where 
there  are  no  parts,  there  can  be  no  dissolution,  the  soul  is 
not  capable  of  dissolution,  and  therefore  not  of  death. 

This  argument  for  the  immortality  of  the  soul,  though  it 
has  been  much  used,  and  may  appear  plausible,  is  however 
not  conclusive ;  for  it  proves  no  more  than  that  the  soul  is 
not  capable  of  death  in  the  same  way  that  the  body  is  ;  but 
it  does  not  prove  that  there  are  no  ways  in  which  the  soul 
can  be  destroyed.  For  ought  we  can,  with  certainty  collect, 
from  the  nature  of  the  soul,  there  may  be  many  ways  in 
which  its  existence  might  be  brought  to  an  end. 

2.  The  immortality  of  the  soul  has  been  argued  from  the 
universal  belief  of  the  doctrine.  It  is  true,  individuals  have 
disbelieved  and  denied  it;  but  it  has  been  in  some  form  or 
other  the  general  sentiment  of  mankind;  not  only  of  civilized 
and  refined,  but  also  of  rude  and  barbarous  nations ;  and  of 
the  illiterate  multitude  as  well  as  the  learned  philosopher. 
This  universal  sentiment  must  be  owing  to  one  of  two  causes. 
It  is  either  implanted  in  human  nature,  or  it  was  derived 
from  revelation,  before  the  dispersion  of  mankind,  and  was 
handed  down  by  tradition.  We  cannot  rationally  account 
for  the  universality  of  this  sentiment,  in  any  other  way,  than 
on  one  of  these  two  principles.     The  sentiment  is  either  na- 


118  THE  IMMORTALITY  OF  THE  SOUL.  [cH.  X. 

tural,  or  was  originally  derived  from  revelation,  and  was 
handed  down  by  tradition.  If  it  be  a  natural  sentiment,  it 
will  therefore  be  universal.  And  if  the  universality  of  the 
belief  of  the  doctrine  be  owing  to  this  cause,  the  doctrine  it- 
self must  be  true,  as  a  natural  sentiment  must  be  derived 
from  the  author  of  our  nature,  who  is  a  God  of  truth.  And 
if  it  be  derived  from  tradition,  and  is  not  founded  in  the  na- 
ture of  man,  this  tradition  must  have  originated  from  early 
revelation,  so  well  attested  as  to  gain  universal  credit,  and  if 
it  was  a  revelation  from  God  it  must  be  true. 

3.  The  truth  of  this  doctrine  has  been  argued  from  that 
innate  desire  of  immortality,  which  is  natural  to  man  ;  and 
the  hopes  of  good  men  that  their  desires  will  be  realized. 
Mankind  naturally  shudder  at  the  idea  of  annihilation.  It  is 
true  some  have  desired  to  be  annihilated  at  death  ;  but  this 
is  not  a  natural  desire,  but  the  oflspring  of  vice.  If  there  be 
a  state  of  righteous  retribution  according  to  the  actions  in 
this  life,  many  are  sensible,  it  must  be  a  state  of  disgrace  and 
misery  with  respect  to  themselves ;  and  hence  annihilation 
is  preferred  to  a  miserable  existence.  But  nothing  can  ren- 
der the  shocking  idea  of  annihilation  tolerable  much  less  de- 
sirable, but  the  more  shocking  prospect  of  a  miserable  im- 
mortality. Mankind  naturally  desire  life,  and  immortal  life. 
For  the  truth  of  this  assertion  an  appeal  may  be  made  to  the 
feelings  of  every  man,  who  has  not  by  reason  of  vice,  made 
it  his  interest  to  wish  the  contrary.  And  further  the  good 
man  not  only  desires  immortality,  but  he  also  hopes  that  his 
desires  will  be  realized.  Since  then  the  desire  of  immorta- 
lity is  natural,  it  must  be  derived  from  God,  the  author  of 
our  nature.  But  God  is  true.  He  would  not  therefore  im- 
plant such  desires,  and  cherish  such  hopes,  only  to  tantalize 
us.  Such  a  conclusion  is  irrational.  The  conclusion  there- 
fore, may  reasonably  be  drawn,  that  these  natural  desires 
and  hopes  of  immortality,  implanted  and  cherished  by  a  God 
of  truth,  shall  be  realized. 

4.  The  immortality  of  the  soul  has  been  argued  from  the 
capacity  of  its  faculties,  and  their  improvable  and  progres- 
sive natitre.  Our  souls  are  endued  with  powers  and  facul' 
ties,  capable  of  improvement  to  an  indefinite  degree  ;  far  be- 
yond what  they  reach  in  the  present  life.  No  man  has  ever 
yet,  in  the  present  life,  attained  to  that  point  of  improve- 
ment, of  which  we  are  sensible,  our  souls  are  capable.  Now 
we  must  suppose  from  the  wisdom  of  God,  he  has  made  no- 
thing in  vain ;  but  that  all  his  works  will  answer  the  end  for 


CH.  X.]  THE  IMMORTALITY  OF  THE  SOUL.  119 

which  he  created  them.  But  the  facuUies  of  the  soul  never, 
in  this  life,  reach  the  end  for  which,  in  their  very  nature, 
they  seem  evidently  to  be  designed  by  their  Creator.  They 
fall  very  far  short  of  it.  If  then  the  present  were  the  only 
state  of  human  existence;  if  the  soul  were  to  die  with  the 
body,  these  faculties  would  never  attain  the  end  to  which 
they  seem  evidently  designed  by  the  Creator;  and  thus  his 
design  would  be  defeated  ;  which  conclusion  is  inconsistent 
with  the  wisdom  of  God.  Hence  it  is  concluded  that  the 
soul  will  survive  the  body,  and  act  in  another  state  of  exist- 
ence, where  its  faculties  will  reach  that  end,  to  which  they 
appear  evidently  to  be  designed. 

5.  The  immortality  of  the  soul  is  argued  from  the  unequal 
distribution  of  good  and  evil  in  the  present  life.  It  is  an 
indisputable  fact,  that  in  this  world,  one  event  often  happens 
to  the  righteous  and  the  wicked ;  and  not  only  so,  but  while 
the  vicious  are  in  prosperity,  we  often  see  the  virtuous  in 
distress.  We  believe  God  is  holy,  just,  and  good.  And  if 
this  be  his  character,  he  will  certainly  render  righteous  retri- 
bution to  his  rational  creatures,  and  will  not  always  suffer 
virtue  to  be  trampled  on  and  afflicted,  nor  vice  to  go  un- 
punished and  to  triumph.  But  this  would  in  a  great  measure 
be  the  case,  if  the  present  were  the  only  state  of  human  ex- 
istence. Admitting  therefore  the  moral  character  of  God, 
that  he  is  infinitely  iioly,  just,  and  good,  reason  requires  the 
conclusion  that  the  soul  is  immortal,  and  diat  it  will  exist  in 
another  state,  where  the  virtuous  will  be  rewarded  and  the 
wicked  punished. 

Further,  if  it  be  agreeable  to  the  character  of  God,  to 
reward  the  virtuous  and  punish  the  wicked,  and  if  he  does 
this  only  in  the  present  life,  then  his  creatures  could  prevent 
his  doing  that  which  is  agreeable  to  him,  and  which  he 
designed  to  do.  For  if  rewards  and  punishments  extend 
not  beyond  the  present  life,  a  wicked  man  might  avoid  his 
desert,  by  putting  an  end  to  his  existence ;  and  he  might 
also  prevent  the  reward  of  the  virtuous  man,  by  laying  vio- 
lent hands  on  him  and  terminating  his  life ;  which  further 
shows,  that  there  must  be  a  state  of  rewards  and  punish- 
ments after  this  life. 

The  foregoing  are  the  principal  arguments  drawn  from 
reason  to  prove  tlie  immortality  of  the  soul ;  and  taken 
together  they  certainly  render  the  doctrine  highly  probable. 

But  notwithstanding  the  light  furnished  by  reason  on  this 
subject,  revelation  is  necessary  to  produce  thorough  and 


120  THE  IMMORTALITY  OF  THE  SOUL.  [cH.  X. 

unwavering  conviction.  For  although  the  foregoing  are  the 
arguments  of  reason,  they  are  the  arguments  of  reason  en- 
lightened by  revelation.  Our  ideas  of  the  moral  character 
of  God,  on  which  the  strongest  arguments  are  founded, 
we  derive  almost  solely  from  revelation.  And  besides,  the 
wisest  of  the  Heathen  sages,  though  they  desired  that  the 
doctrine  might  be  true,  yet  could  attain  only  to  probability, 
accompanied  with  much  doubt,  as  the  best  conclusion  to 
which  their  reasonings  on  the  subject  conducted  them.  It 
is  to  the  word  of  God  we  owe  our  superior  and  clear  disco- 
veries on  this  subject.  Christ  "  hath  brought  life  and  im- 
mortality to  light  through  the  gospel." 

They  who  believe  the  truth  of  revelation  cannot  doubt  of 
the  immortality  of  the  soul.  It  is  evident  from  the  general 
tenor  of    Scripture,   and  is   taught   by   several   particular 


It  is  proved  from  Ex.  iii.  6.  where  God  said  to  Moses, 
"I  am  the  God  of  thy  father,  the  God  of  Abraham,  the  God 
of  Isaac,  and  the  God  of  Jacob."  This  was  spoken  long 
after  the  bodies  of  these  patriarchs  had  been  laid  in  the 
grave.  But  still  God  was  their  God.  Now  as  our  Saviour 
reasoned  from  this  passage  with  the  Sadducees,  who  denied 
the  immortality  of  the  soul,  "  God  is  not  the  God  of  the  dead, 
but  of  the  living."  Malt.  xxii.  32.  Therefore  the  patri- 
archs, though  long  before  dead  as  to  their  bodies,  were  still 
alive  ;  which  must  be  understood  of  their  souls.  Eccl.  xii.  7, 
we  read,  "  Then  shall  the  dust  return  to  tlie  earth  as  it  was : 
and  the  spirit  shall  return  unto  God  who  gave  it."  This 
text  teaches  that  the  soul  survives  the  dissolution  of  the 
body.  Mat.  x.  '26,  we  are  exhorted,  "  Fear  not  them  which 
kill  the  body,  but  are  not  able  to  kill  the  soul."  This  text 
also  teaches  that  the  soid  does  not  die  v/iih  the  body.  In 
the  parable  of  the  rich  man  and  Lazarus,  we  find  the  former 
after  death,  lifting  up  his  eyes  in  hell  being  in  torment,  and 
the  latter  carried  by  angels  into  Abraham's  bosom.  Luke 
xvi.  This  must  be  meant  of  the  soul ;  for  of  the  rich  man 
we  are  particularly  informed  he  was  buried,  and  that  he  was 
in  hell  while  his  body  was  in  the  grave,  and  while  he  had 
five  brethren,  still  living  upon  the  earth.  And  Lazarus  was 
at  the  same  time  in  Abraham's  bosom.  Christ  said  to  the 
thief  on  the  cross,  "  To-day  shah  thou  be  with  me  in  Para- 
dise." Luke  xxiii.  43.  This  text  also  clearly  proves  that 
the  soul  survives  the  body.  Paul  told  the  Philippians, 
"  To  me  to  die  is  gain."  i.  21.     The  reason  we  find  in  a 


CH.  X.3  THE  IMMORTALITY  OF  THE  SOUL.  121 

following  verse,  viz.  that  if  he  departed  he  would  be  with 
Christ,  which  was  far  better  than  to  continue  in  this  world. 
And  in  the  Revelation,  in  several  places,  we  read  of  the 
saints  in  glory,  evidently  the  souls  of  the  saints,  praising 
God  and  the  Lamb.  All  these  texts  teach  the  immortality 
of  the  soul. 

This  doctrine  of  the  immortality  of  the  soul  is  also  further 
and  abundantly  proved  from  those  numerous  passages,  which 
speak  of  eternal  rewards  to  the  righteous,  and  eternal  pun- 
ishments to  the  wicked.  Such  are  the  following  among 
many  others.  "  God  gave  his  only  begotten  Son,  that  who- 
soever believeth  in  him,  should  not  perish,  but  have  ever- 
lasting life,"  John  iii.  16.  "  He  that  believeth  on  the  Son, 
hath  everlasting  life."  John  iii.  36.  "  I  give  unto  them 
eternal  life."  John  x,  28.  "  Jesus  said  unto  her.  He  that 
believeth  in  me,  though  he  were  dead,  yet  shall  he  live. 
And  whosoever  liveth,  and  believeth  in  me  shall  never  die." 
John  xi.  25,  26.  "  Our  light  affliction,  which  is  but  for  a 
moment,  worketh  for  us  a  far  more  exceeding  and  eternal 
weight  of  glory."  2  Cor.  iv.  17.  "  If  our  earthly  house  of 
this  tabernacle  were  dissolved,  we  have  a  building  of  God, 
an  house  not  made  with  hands,  eternal  in  the  heavens."  2 
Cor.  V.  1.  "  These  shall  go  away  into  everlasting  punish- 
ment." Mat.  XXV.  46.  "Where  their  worm  dieth  not,  and 
the  fire  is  not  quenched."  Mark  ix.  44.  "  To  whom  is  re- 
served the  blackness  of  darkness  for  ever."  Jude  13.  In 
all  these  texts,  and  a  great  many  others  of  the  like  kind,  the 
immortality  of  the  soul  is  taught. 


CHAPTER  XI. 


We  have  attended  to  the  subjects  of  creation  in  general, 
and  of  the  creation  of  man  in  particular.  There  is  another 
order  of  intelligent  beings,  more  noble  in  their  nature  than 
man,  who  were  also  the  subjects  of  creation,  viz  :  Angels. 
Their  creation  is  spoken  of  in  Col.  i.  16,  under  the  names 
of  "  thrones,  dominions,  principalities,  and  powers."  They 
are  also  called  in  Scripture,  by  other  names  indicative  of 
their  nature  and  employments,  as  "Mights."  Eph.  i.  21. 
"Authorities."  1  Pet.  iii.  22.  "Spirits."  Ps.  civ.  4. 
11 


122  ANGELS.  [CH.  XI. 

"  Watchers."  Dan.  iv.  13.  "  Morning  stars,  Sons  of  God." 
Job  xxxviii.  7.  "  Cherubim."  Ps.  xviii.  10.  And  "  Sera- 
phim." Is.  vi.  2.  By  all  of  which  names,  it  is  generally- 
supposed,  we  are  to  understand  the  same  kind  of  beings. 
Some  have  supposed  there  are  different  ranks  or  orders 
among  these  beings  ;  and  that  some  are  superior  in  office  or 
station  to  others,  if  not  in  nature.  This  they  suppose  to  be 
intimated  by  the  different  names  given  to  them.  But  of  this 
we  have  no  certain  evidence.  The  name  by  which  these 
beings  are  most  generally  known,  is  that  of  angels,  which 
signifies  messengers. 

Angels  are  frequently  spoken  of  in  Scripture  ;  and  we  are 
here  taught  they  have  much  to  do  with  our  world  and  our 
race. 

In  our  Shorter  Catechism,  nothing  is  said  about  angels. 
But  in  the  Larger  Catechism,  which  are  more  full,  the  sub- 
ject of  angels  is  introduced  under  the  head  of  creation,  in 
answer  to  the  16l.h  question. 

"  How  did  God  create  angels  ?" 

"  God  created  all  the  angels,  spirits,  immortal,  holy,  excel- 
ling in  knowledge,  mighty  in  power;  to  execute  his  com- 
mandments, and  to  praise  his  name,  yet  subject  to  change.'' 

We  have  something  further  about  angels,  in  the  same  sys- 
tem, in  the  answer  to  the  19th  question,  under  the  head  of 
providence. 

"  What  is  God's  providence  towards  the  angels?" 

"  God  by  his  providence  permitted  some  of  the  angels,  wil- 
fully and  irrecoverably,  to  fall  into  sin  and  damnation,  limit- 
ing and  ordering  that,  and  all  their  sins,  to  his  own  glory, 
and  established  the  rest  in  holiness  and  happiness  ;  employ- 
ing them  all  at  his  pleasure,  in  the  administration  of  his 
power,  mercy,  and  justice." 

In  these  two  answers,  we  have  the  doctrine  of  Scripture 
respecting  angels. 

Angels  are  created  beings.  The  general  opinion  is,  that 
they  were  created  on  ihe  first  day,  before  the  foundations  of 
the  earth  were  laid.  The  ground  of  this  opinion  is,  a  pas- 
sage in  Job  xxxviii.  4.  7.  "  Where  wast  thou  when  I  laid 
the  foundations  of  the  earth  ?  When  the  morning  stars  sang 
together,  and  all  the  sons  of  God  shouted  for  joy." 

The  number  of  angels  is  very  great.  Gen.  xxxii.  2,  we 
read  of  an  "  host"  of  angels  ;  Ps.  Ixviii,  17,  it  is  said,  "  The 
chariots  of  God  are  twenty  thousand,  even  thousands  of  an- 
gels."    Christ  spake  of  more  than  twelve  legions  of  angels, 


CH.  XI.]  ANGELS.  123 

which  the  Father  would  send  to  succour  him  if  he  required 
it.  Mat.  xxvi.  53.  John  "  beheld,  and  heard  the  voice  of 
many  angels  round  about  the  throne,  and  the  beasts  and  the 
elders  :  and  the  number  of  them  was  ten  thousand  times  ten 
thousand,  and  thousands  of  thousands."  Rev.  v.  11.  And 
Paul  spake,  Heb.  xii.  22,  of  an  innumerable  company  of 
angels."     All  these  are  good  angels. 

Besides  these  the  Scriptures  teach  us  there  are  many 
which  kept  not  their  first  estate.  The  number  of  the  angels 
must  therefore  be  very  great. 

.  As  to  the  nature  of  angels,  we  may  observe,  they  are 
spirits,  without  bodies  or  bodily  parts.  For  we  read,  Ps. 
civ.  4.  "  Who  maketh  his  angels,  spirits."  And  Heb.  i. 
14,  "  are  they  not  all  ministering  spirits." 

They  are  immortal,  as  we  learn  from  Luke  xx.  36,  where 
our  Saviour  speaking  of  the  saints  at  the  resurrection,  says, 
"  neither  can  they  die  any  more  :  for  they  are  equal  unto  the 
angels." 

They  excel  in  knowledge  and  ivisdom.  Thus  when  the 
woman  of  Tekoah  would  express  the  superior  knowledge 
and  wisdom  of  David,  she  compared  him  to  an  angel.  2 
Sam.  xiv.  17.  20.  "  As  an  angel  of  God,  so  is  my  lord  the 
king  to  discern  good  and  bad.  My  lord  is  wise,  according 
to  the  wisdom  of  an  angel  of  God,  to  know  all  things  that 
are  in  the  earth."  The  superior  knowledge  of  the  angels  is 
also  taught  by  our  Saviour,  Mat.  xxiv.  36.  "  But  of  that 
day  and  hour  knoweth  no  man,  no,  not  the  angels  of  heaven." 
The  knowledge  and  wisdom  of  angels  are  finite ;  but  they 
certainly  far  exceed  those  of  man. 

The  angels  are  also  mighty  in  power.  The  are  called,  2 
Thes.  i.  7.  "  Mighty  angels;"  and  are  said,  Ps.  ciii.  20,  to 
"  excel  in  strength."  And  we  have  in  Scripture  several  in- 
stances, which  show  their  exceeding  great  power.  Angels 
were  the  instruments  in  the  destruction  of  Sodom,  and  the 
other  cities  of  the  Plain.  Gen.  xix.  13.  After  David  had 
displeased  the  Lord  by  numbering  the  people,  an  angel  in 
three  days  slew  seventy  thousand  of  the  Israelites.  2  Sam. 
xxiv.  16.  And  in  the  days  of  Hezekiah,  an  angel  slew,  in 
one  night,  in  the  camp  of  the  Assyrians,  an  hundred  four- 
score and  five  thousand  ;  2  Kings  xix,  35. 

The  angels  were  at  first,  all  holy.  They  were  perfectly 
conformed  to  God,  without  the  least  inclination  to  sin  in 
their  nature.  This  is  evident  from  the  declaration  of  the 
Creator,  respecting  all  his   works  when  he  had  finished 


124  ANGELS.  [CH.  XI. 

them.  "  And  God  saw  every  thing  that  he  had  made,  and 
behold  it  was  very  good."  Gen.  i.  31. 

The  angels  when  they  were  created  were  placed  in  a 
state  of  trial.  This  we  know  from  the  event.  Although 
they  were  created  perfectly  holy,  yet  they  were  mutable  or 
liable  to  change.  They  were  probably  placed  under  a  cove- 
nant of  works  similar  to  that  under  which  man  was  when 
first  created ;  in  which  covenant  perfect  obedience  was  re- 
quired ;  and  confirmation  in  holiness  and  eternal  blessedness 
were  promised  on  condition  of  their  standing  for  a  limited 
time;  and  eternal  misery  was  threatened  in  case  of  disobe- 
dience. In  this  covenant,  if  such  an  one  existed,  the  angels, 
we  have  reason  to  believe,  had  no  federal  head,  as  the  human 
race  had;  but  each  one  stood  for  himself. 

Part  of  the  angels  fell  from  their  primitive  state  of  holi- 
ness and  happiness.  They  sinned,  and  in  consequence 
were  cast  out  of  heaven,  and  thrust  down  to  bell,  where 
they  are  in  misery,  reserved  under  chains  of  darkness  unto 
the  judgment  of  the  great  day  ;  when,  their  misery  will  be 
greatly  increased.  Of  the  sin  and  consequent  punishment  of  a 
part  of  the  angels  we  are  explicitly  informed  in  the  Scriptures. 
For  we  read,  2  Pet.  ii.  4,  "  God  spared  not  the  angels  that 
sinned,  but  cast  them  down  to  hell,  and  delivered  them  into 
chains  of  darkness,  to  be  reserved  unto  judgment."  And 
Jude  6.  "  The  angels  which  kept  not  their  first  estate,  but 
left  their  own  habitation,  he  hath  reserved  in  everlasting 
chains,  under  darkness,  unto  the  judgment  of  the  great  day." 
How  long  these  angels  kept  their  first  estate  of  innocency 
we  know  not.  We  have  however  reason  to  believe,  it  was 
but  a  short  time ;  for  we  know  they  fell  before  our  first 
parents. 

It  has  been  made  a  question,  what  was  i\\e  first  sin  of  the 
fallen  angels  ?  On  this  subject  the  scriptures  are,  in  a  great 
measure,  silent;  and  therefore  we  can  say  but  little.  Most 
probably  their  first  sin  was  pride.  The  foundation  of  this 
opinion  is  a  text  found  I  Tim.  iii.  6.  "  Not  a  novice,  lest 
being  lifted  up  with  pride,  he  fall  into  the  condemnation  of 
the  devil."  From  this  text  it  is  inferred  that  pride  was  the 
cause  of  the  devil's  condemnation.  The  same  seems  to  be 
intimated  also,  Is.  xiv.  12 — 15.  The  passage  is  a  pro- 
phecy respecting  the  king  of  Babylon,  but  there  appears 
to  be  an  allusion  to  the  sin,  and  fall  of  Satan.  "  How  art 
thou  fallen  from  heaven,  O  Lucifer,  son  of  the  morning. 
For  thou  hast  said  in  thine  heart,  I  will  ascend  into  heaven, 


CH.  XI.]  ANGELS.  125 

I  will  exalt  my  throne  above  the  stars  of  God  ;  I  will  ascend 
above  the  heights  of  the  clouds ;  I  will  be  like  the  Most 
High.  Yet  thou  shall  be  brought  down  to  hell,  to  the  sides 
of  the  pit." 

Of  these  fallen  angels,  the  Scriptures  teach  us,  there  is 
one,  who  is  the  chief,  and  leader  of  the  rest,  who  probably 
was  the  first  and  principal  in  sin.  He  is  called  in  Scripture 
by  several  names,  expressive  of  his  character  and  works. 
He  is  called  Satan,  the  devil,  the  old  serpent,  the  great  dra- 
gon, the  deceiver,  the  god  of  this  world,  the  prince  of  this 
world,  the  prince  of  the  power  of  the  air,  and  Beelzebub,  the 
prince  of  devils. 

The  number  of  the  fallen  angels,  we  have  reason  to  be- 
lieve is  great.  For  we  read  Luke  viii.  30,  of  many  devils 
possessing  one  man,  and  that  therefore  his  name  was  called, 
Legion. 

These  evil  spirits  have  great  influence  in  our  world,  and 
have  done  much  mischief  m  it.  Though  they  are  said  to  be 
reserved  under  chains  of  darkness  unto  the  judgment  of  the 
great  day  ;  yet  it  is  evident,  they  are  not  contined  to  one 
place,  but  are  permitted  to  visit  and  go  about  in  our  world. 
•'  Chains  of  darkness"  is  a  figurative  expression.  Darkness 
expresses  their  hopeless  condition  ;  and  their  chains  are  the 
power  of  God,  by  which  they  are  held,  so  that  they  cannot 
escape  the  judgment  which  awaits  them.  They  evidently 
have  access  to  our  world,  and  are  actively  engaged  in  tempt- 
ing men  to  sin,  and  in  endeavouring  to  injure  them,  both  in 
time  and  through  eternity ;  and  much  of  the  sin  and  misery 
in  the  world  are  to  be  ascribed  to  them  as  the  first  cause. 
Many  examples  in  proof  of  these  observations  are  found  in 
the  Scriptures.  Satan  tempted  our  first  parents  to  sin,  and 
thus  brought  ruin  upon  the  human  race.  Satan  inflicted 
upon  Job,  the  heavy  trials  with  which  he  was  visited,  in  the 
loss  of  his  possessions,  his  children,  and  his  health.  He 
moved  David  to  sin  in  numbering  the  people,  which  pro- 
voked the  Lord  to  send  a  pestilence,  by  which  seventy  thou- 
sand of  the  people  died.  And  he  tempted  Judas  to  betray 
his  master;  and  Ananias  and  Sapphira  to  lie  to  the  Holy 
Ghost.  At  the  time  when  our  Sa^'iour  was  upon  earth, 
devils  frequently  entered  the  bodies  of  men,  and  possessed 
them,  and  occasioned  them  much  distress.  Satan  is  repre- 
sented as  sowing  tares  among  the  wheat,  in  the  visible 
church,  to  the  injury  of  the  cause  of  religion,  Mat.  xiii.  39, 
and  as  catching  away  4he  seed  of  the  word  preached,  so  as 
11* 


126  ANGELS.  [CH.   XI. 

to  prevent  any  good  effect  resulting  from  it.  Mat.  xiii.  19. 
He  is  called  "  the  tempter."  1  Thes.  iii.  5.  And,  "  the 
spirit  that  worketh  in  the  children  of  disobedience."  Eph. 
ii.  2.  And  it  is  said  of  him,  that  he  "  deceiveth  the  whole 
world."  Rev.  xii.  9.  And  that  "  as  a  roaring  lion"  he 
walketh  about,  seeking  whom  he  may  devour."  1  Pet.  v.  8. 
From  these  examples  and  texts,  it  is  evident,  that  fallen  an- 
gels have  great  influence  and  power  in  our  world  ;  and  that 
we  have  great  reason  to  apprehend  danger  from  them,  and 
to  be  constantly  on  our  guard  against  their  wiles. 

But  while  some  of  the  angels  sinned  and  fell,  and  have 
ever  since  I)een  engaged  in  endeavouring  to  injure  and  de- 
stroy the  human  race,  an  "  innumerable  company"  of  them, 
Heb.  xii.  22,  maintained  their  integrity.  These  we  have 
reason  to  believe  have  long  since  been  confirmed  in  holiness 
and  felicity,  so  that  they  are  no  more  in  danger  of  falling. 
Not  that  they  have  become  immutable  in  their  nature,  so 
that  if  entirely  left  to  themselves,  they  would  be  in  no  dan- 
ger of  falling  ;  but  that  they  will  not  be  so  left  as  to  be  liable 
to  fall.  The  confirmation  of  the  good  angels,  in  holiness 
and  felicity,  seems  to  be  intimated,  1  Tim.  v.  21,  where 
they  are  called  "  elect  angels." 

Let  us  now  attend  to  what  the  Scriptures  teach  us  respect- 
ing the  employments  of  the  holy  angels. 

One  of  their  employments  is,  praising  God.  They 
praised  him,  at  the  laying  of  the  foundations  of  the  eartli ; 
for  then  "  the  morning  stars  sang  together,  and  all  the  sons 
of  God  shouted  for  Joy."  Job  xxxviii.  7.  They  praised 
him  when  the  Redeemer  was  born  ;  for  the  Shepherds  heard 
"  a  multitude  of  the  heavenly  host  praising  God,  and  saying, 
glory  to  God  in  the  highest."  Luke  ii,  13,  14.  They  united 
with  saints  in  heaven,  in  praising  God  for  redeeming  love  to 
guilty  men;  for  John,  as  recorded  Rev.  v.  11 — 13,  "  be- 
held and  heard  the  voice  of  many  angels  round  about  the 
throne,  and  the  beasts,  and  the  elders:  and  the  number  of 
them  was  ten  thousand  times  ten  thousand,  and  thousands 
of  thousands  ;  saying  with  a  loud  voice,  worthy  is  the  Lamb 
that  was  slain  to  receive  power,  and  riches,  and  wisdom, 
and  strength,  and  honour,  and  glory,  and  blessing.  Bles- 
sing, and  honour,  and  glory,  and  power,  be  unto  him  that 
sitteth  upon  the  throne,  and  unto  the  Lamb,  for  ever  and 
ever."  And  that  they  may  have  new  themes  for  praise,  they 
"desire  to  look  into,"  1  Pet.  i.  12,  or  to  know  more  of  the 
mysteries  of  redemption. 


CH.  XI.]  ANGELS.  127 

The  holy  ano^els  are  also  employed  in  doing  the  com- 
mandments of  God.  They  are  the  instruments,  by  which 
he  carries  on,  at  least  in  a  considerable  degree,  his  providen- 
tial government  in  the  universe.  Of  their  concern  with 
other  worlds,  we  know  but  little.  They  probably  bear 
messages  to  and  from  them,  and  are  the  instruments  to  exe- 
cute the  divine  will  in  them.  In  this,  however,  we  have  but 
little  interest.  But  in  their  employments  on  our  earth,  and 
about  the  aflairs  of  men,  we  are  more  concerned  ;  and  here 
we  are  not  left  to  conjecture.  The  Scriptures  clearly  teach 
us,  that  they  have  frequent  intercourse  with  our  world,  and  < 
are  much  interested  in  its  welfare. 

They  ministered  tmfo  Christ  when  he  was  upon  earth. 
An  angel  foretold  his  birth  to  the  virgin  Mary ;  Luke  i.  26. 
informed  Joseph  of  his  conception,  by  the  power  of  the 
Holy  Ghost;  Mat.  i.  20,  announced  the  joyful  news  of  his 
birth  to  the  shepherds  of  Bethlehem;  Luke  ii.  10,  warned 
Joseph  and  Mary  of  the  design  of  Herod  against  his  life,  and 
directed  them  to  carry  him  into  Egypt;  and  afterwards  in- 
formed them  of  the  death  of  Herod,  and  directed  them  to 
return  with  the  young  child  into  the  land  of  Israel.  Mat.  ii. 
13,  19.  Angels  ministered  unto  Christ,  when  he  was 
tempted  of  the  devil  in  the  wilderness.  Mark  i.  13.  In  his 
agony  in  the  garden  of  Gethseraane,  "  there  appeared  an 
angel  unto  him  from  heaven,  strengthening  him."  Luke 
xxii.  43,  and  Angels  also  attended  him  at  his  resurrection  ; 
Mat.  xxviii.  2,  and  at  his  ascension.  Acts.  i.  10. 

And  as  they  ministered  unto  Christ,  when  he  was  upon 
earth,  so  also  do  they  minister  to  his  people.  For  we  read 
Heb.  i.  14,  "Are  they  not  all  ministering  spirits,  sent  forth 
to  minister  for  them,  who  shall  be  heirs  of  salvation  ?" 
They  take  a  deep  interest  in  the  salvation  of  sinners  of  our 
race,  and  the  advancement  thereby  of  the  Redeemer's  king- 
dom. For  "  there  is  joy  in  the  presence  of  the  angels  of 
God  over  one  sinner  that  repenteth."  Luke  xv.  10.  And 
by  examining  the  Scriptures,  and  attending  to  what  they 
have  done  as  there  recorded,  and  what  they  are  there  said  to 
do,  we  may  see  the  interest  they  take  in  the  good  of  the 
church,  and  of  the  people  of  God. 

They  have  been  employed  in  bearing  messages  from 
heaven  to  our  world.  They  were  present  at  the  giving  of 
the  law  on  Mount  Sinai ;  and  attended  as  God's  ministers 
on  that  occasion ;  for  the  law  is  called,  "  the  word  spoken 
by  angels."  Heb.  ii.  2.     And  we  frequently  find  them  de- 


128  ANGELS.  [CH.  XI, 

livering  messages  and  instructions  to  the  saints ;  as  to  Abra- 
ham and  Jacob,  and  Elijah,  and  Daniel,  and  Philip,  and 
Paul,  and  John,  and  others. 

They  have  also  been  employed  in  inflicting  the  judg- 
ments of  God  iipon  his  enemies,  and  upon  the  enemies  of 
his  people.  Angels  destroyed  Sodom.  Gen.  xix.  13.  An 
angel  smote  the  camp  of  tlie  blaspheming  Assyrians,  and 
slew  one  hundred  and  fourscore  and  five  thousand  of  them. 
2  Kings  xix.  35.  An  angel  smote  the  proud  and  persecuting 
Herod,  that  he  died.  Acts  xii.  23.  And  an  ange!  shall  at 
the  commencement  of  the  millennial  period  of  the  church, 
bind  Satan  and  confine  him  in  the  bottomless  pit.  Rev.  xx. 
1.  3.  And  as  in  the  days  when  the  Scriptures  were  written, 
so  now,  we  may  suppose,  angels  are  often  the  instruments, 
in- executing  the  vengeance  of  God  upon  his  enemies. 

Again,  they  have  been  and  still  are  employed  \n  protecting 
the  people  of  God,  when  exposed  to  danger,  or  in  delivering 
them  from  the  evils  into  which  they  had  been  brought. 
Angels  brought  Lot  out  of  Sodom.  Gen.  xix.  15,  and  pro- 
tected Elisha  from  his  enemies.  2  Kings,  vi.  17.  An  angel 
saved  Shadrach,  Mesheck  and  Abednego  in  the  fiery  fur- 
nace; Dan.  iii.  28.  Shut  the  mouths  of  the  lions,  that  they 
could  not  hurt  Daniel  in  their  den;  Dan.  vi.  22.  And 
opened  the  prison  doors  and  set  the  Apostles  at  liberty. 
Acts  V.  19.  And  what  will  apply  to  the  people  of  God  in 
every  age,  we  are  told,  Ps.  xxxiv.  7.  "  The  angel  of  the 
Lord  encampeth  round  about  them  that  fear  him,  and  deli- 
vereth  them.''  And  Ps.  xci.  11,  12.  "He  shall  give  his 
angels  charge  over  thee,  to  keep  thee  in  all  thy  ways. 
They  shall  bear  thee  up  in  their  hands,  lest  thou  dash  thy 
foot  against  a  stone."  It  is,  we  have  reason  to  believe, 
owing  to  the  ministry  of  angels,  that  the  people  of  God 
are  saved  from  many  dangers ;  and  delivered  out  of  many 
troubles. 

Angels  also  administer  comfort  to  the  people  of  God,  and 
encourage  them  under  trials.  Thus  they  did  to  Elijah  in 
the  wilderness  ;  1  Kings,  xix.  5.  And  to  Paul  in  the  tem- 
pest. Acts  xxvii.  23,  24.  And  we  may  suppose,  from 
what  we  know  they  have  done,  that  invisibly,  they  still 
often  comfort  and  encourage  the  people  of  God. 

In  short  the  Scriptures  warrant  the  belief  that  angels  con- 
stantly attend  upon  the  people  of  God,  and  minister  to  them ; 
and  that  every  child  of  God  has  one  or  more  of  them, 
almost  continually  with  him,  invisibly  guarding,  delivering, 


CH.  XI.]  ANGELS.  129 

directing,  strengthening,  and  comforting  him ;  and  that  to 
their  ministry  are  the  people  of  God,  especially  indebted  for 
many  deliverances,  from  the  snares  of  wicked  angels. 

This  ministry  of  angels  continues  until  and  after  death. 
As  they  stood  by  Christ  in  his  agony,  so  we  have  reason  to 
believe,  they  hover  around  the  bed  of  the  dying  saint;  and 
there  guard  him  from  the  assaults  of  evil  spirits;  comfort 
him  in  his  despondencies;  strengthen  him  to  bear  his  trials; 
and  fortify  him  against  the  fears  of  death.  And  at  the  mo- 
ment of  the  separation  of  the  soul  from  the  body,  we  have 
reason  to  believe,  they  stand  ready  to  receive  it,  and  bear  it 
with  joy  to  heaven.  For  when  Lazarus  died,  he  "  was 
carried  by  the  angels  into  Abraham's  bosom."  Luke  xvi.  22. 

The  angels  will  be  further  employed  in  serving  Christ 
and  his  people,  at  the  resurrection  and  day  of  judgment. 

They  will  attend  Christ  when  he  comes  to  judgment. 
"  The  Son  of  man  shall  come  in  the  glory  of  his  Father, 
with  his  angels."  Mat.  xvi.  27.  "  The  Lord  Jesus  shall 
be  revealed  from  heaven  with  his  mighty  angels.''  2  Thes. 
i.  7.  The  angels  will  go  forth  with  a  great  sound  of  a 
trumpet,  which  shall  awake  the  sleeping  dead,  and  gather 
together  the  people  of  God,  wherever  they  may  be  scattered 
abroad.  As  we  read.  Mat.  xxiv.  3L  "  He  shall  send  his 
angels  with  a  great  sound  of  a  trumpet,  and  they  shall  gather 
together  his  elect  from  the  four  winds,  from  one  end  of 
heaven  to  the  other." 

They  will  also  then  be  employed  in  gathering  the  wicked 
to  judgment,  and  in  executing  upon  them  the  righteous  sen- 
tence, wliich  will  then  be  pronounced  by  the  Judge.  As  we 
learn  from  Mat.  xiii.  40 — 42.  In  the  end  of  this  world, 
the  Son  of  Man  shall  send  forth  his  angels,  and  they  shall 
gather  out  of  his  kingdom  all  things  that  offend,  and  them 
which  do  iniquity ;  and  shall  cast  them  into  a  furnace  of 
fire." 


CHAPTER  XH. 


PROVIDENCE. 

The  doctrine  next  in  course,  after  that  of  creation,  is  the 
Providence  of  God. 

This  doctrine  is  stated  in  our  Catechism,  in  the  aqswer 
to  the  11th  question. 


130  PROVIDENCE.  [CH.  XII. 

"  What  are  GocVs  works  of  providence  ?^^ 

"  GocVs  works  of  providence  are,  his  most  holy,  wise, 
and  powerful  preserving  and  governing  all  his  creatures, 
and  all  their  actions.^' 

The  providence  of  God  consists  of  two  parts,  preserving 
and  governing. 

The  preserving  providence  of  God  is,  upholding  his  crea- 
tures in  being,  and  doing  every  thing  necessary  to  support 
their  existence  and  powers  of  action.  By  the  governing 
providence  of  God,  we  understand  his  ruling  and  disposing 
of  all  things,  persons,  and  actions,  according  to  his  will. 

The  subjects  of  divine  providence  are,  all  the  creatures, 
and  all  their  actions.  The  providence  of  God  extendeth  to 
all  worlds,  and  to  this  among  others.  It  extendeth  to  the 
several  kinds  and  species  of  being  in  this  world;  and  not 
only  to  these,  and  to  the  great  affairs  of  nations,  but  also  to 
every  individual  of  every  species,  and  in  every  nation.  It 
extendeth,  not  only  to  the  more  important,  but  also  to  the 
smallest  concerns  and  actions  of  individuals.  And  it  ex- 
tendeth, not  only  to  the  good  actions  of  moral  agents,  but 
also,  in  a  manner  consistent  with  his  perfections,  to  sinful 
actions. 

The  providence  of  God  may  be  argued  from  reason.  Ne- 
cessary existence  is  not  essential  to  the  creature ;  for  if  it 
were,  he  would  have  existed  always.  The  creature  must 
therefore  exist  dependant  on  the  power  of  that  being  from 
whom  he  at  first  derived  his  existence.  And  if  that  power 
were  withdrawn,  as  the  creature  has  no  independent  princi- 
ple of  existence,  he  must  cease  to  exist.  Hence  is  inferred 
the  preserving  providence  of  God.  Further,  that  the  crea- 
ture cannot  preserve  itself,  but  is  dependant  on  God,  appears 
from  observation  and  experience;  for  if  any  creature  in  this 
world  could  preserve  itself,  most  certainly  it  would  be  man, 
the  noblest  creature  in  it.  But  we  know  that  man  is  not 
able  to  preserve  himself;  for  if  he  were  he  certainly  would 
preserve  himself  from  sickness,  and  death,  and  in  comforta- 
ble circumstances. 

Reason  teaches  also  the  governing  providence  of  God.  It 
is  derogatory  to  the  infinite  wisdom  of  God  to  suppose,  that 
after  he  made  the  world,  he  left  it  to  the  direction  of  chance. 
Besides,  the  regularity,  harmony,  and  manifest  appearance 
of  design,  observable  in  the  course  of  nature,  are  sufHcient 
to  convince  any  reasonable  man,  that  these  things  do  not 
happen  by  chance,  but  must  be  ascribed  to  the  government 
of  a  wise  providence. 


CH.  XII.]  PROVIDENCE.  131 

The  sentiments  of  a  heathen  philosopher  on  this  subject 
are  worthy  of  notice  here.  "  If  one  should  enter  a  house,  a 
school,  or  a  forum,  and  see  exact  order  and  discipline  ob- 
served there,  he  would  not  conclude  that  these  things  hap- 
pened without  a  cause;  but  that  there  was  some  intelligent 
person  who  presided  and  who  was  obeyed  here.  Much 
more  then  when  he  observes  the  regularity  and  order  in  the 
motions  and  vicissitudes  of  so  many  and  such  great  bodies 
in  nature,  must  he  conclude  that  all  these  things  are  govern- 
ed by  an  intelligent  mind." 

Is  it  absurd  to  suppose  that  the  universe  took  its  present 
orderly  form,  from  the  fortuitous  concourse  of  atoms  of  mat- 
ter? It  is  equally,  and  if  possible,  more  absurd,  to  suppose, 
that  it  should  by  chance  continue  in  the  same  orderly  form, 
and  all  its  parts  perform  in  a  regular  and  harmonious  manner 
their  respective  functions.  For  if  the  world  were  governed 
by  chance,  it  would  more  readily  fall  into  disorder,  than  from 
a  disorderly  state  take  its  present  regular  form. 

None  but  an  atheist  who  denies  every  principle  of  reason, 
which  the  rest  of  mankind  admit,  entertains  such  an  absurd 
opinion,  as  that  the  world  was  created  or  took  its  present 
form  by  chance ;  and  the  opinion  that  the  world  is  governed 
by  chance  is  almost  if  not  altogether  as  atheistical.  Indeed 
the  providence  and  being  of  God  appear  to  be  inseparably 
connected.  Of  this  even  the  heathen  philosophers  were  so 
well  convinced,  that  they  frequently  used  the  name  provi- 
dence, to  signify  God.  It  is  true  the  Epicureans  among  the 
heathen,  while  they  professed  to  acknowledge  the  being  of  a 
God,  at  the  same  time  denied  his  providence.  But  the  hea- 
then philosophers  themselves,  considered  the  Epicureans  as 
atheists  in  reality,  though  in  words  they  acknowledged  the 
being  of  a  God.  In  the  writings  of  Cicero  we  find  this  re- 
mark, "  whatever  veneration,  Epicurus  pretended  to  have 
for  the  gods,  yet  he  was  no  belter  than  an  atheist,  and  brought 
a  god  into  his  philosophy,  that  he  might  not  fall  under  the 
displeasure  of  the  senate  at  Athens."  And  another  one, 
(Lactantius,)  charged  him  with  being  a  deceiver,  and  hypo- 
crite, who  thought  one  thing  and  spake  another. 

Having  thus  seen  how  the  doctrine  of  divine  providence  is 
supported  by  reason,  let  us  now  attend  to  the  arguments  fur- 
nished by  revelation. 

The  history  contained  in  the  Scriptures  is  a  history  of  the 
providence  of  God  towards  individuals,  families,  churches, 


132  PROVIDENCE.  [CH.  XII. 

and  nations ;  and  the  events  there  recorded,  very  frequently 
are  ascribed  expressly  to  the  Lord. 

The  providence  of  God  is  also  proved  from  certain  em- 
blematical representations  found  in  Scripture,  such  as  the  lad- 
der seen  by  Jacob  in  a  dream,  and  the  wheels  shown  to  Eze- 
kiel  in  vision.  The  foot  of  the  ladder  was  upon  the  earth, 
the  top  reached  unto  heaven,  the  Lord  stood  above  it,  and 
the  angels  of  God  ascended  and  descended  upon  it.  By  this 
was  evidently  signified  God's  management  of  human  affairs. 
With  respect  to  the  wheels  which  Ezekiel  in  vision  saw, 
there  was  a  wheel  within  a  wheel  and  their  rings  were  full 
of  eyes,  evidently  denoting  the  watchful,  complicated,  and 
mysterious  providence  of  God. 

The  numerous  prophecies  of  Scripture  furnish  another 
proof  of  a  divine  providence.  Both  sacred  and  profane 
history  afford  abundant  evidence  of  the  exact  accomplish- 
ment of  many  of  these  prophecies.  But  it  must  be  plain  to 
common  sense,  that  if  things  came  to  pass  by  chance,  there 
could  be  no  security  for  the  accomplishment  of  prophecy ; 
and  that  we  can  account  for  its  accomplishment,  consist- 
ently, on  no  other  principle,  than  that  of  the  superintending 
providence  of  God,  so  arranging  causes  and  effects,  and 
ordering  events,  as  to  bring  about  the  completion  of  the  pre- 
diction in  its  appointed  time. 

The  providence  of  God  is  further  proved  from  many  texts 
of  Scripture,  directly  to  the  point.  Such  are  the  following. 
♦<  Bless  our  God,  which  holdeth  our  soul  in  life,  and  suffer- 
eth  not  our  feet  to  be  moved."  Ps.  Ixvi.  8,  9.  "  O  Lord 
thou  preservest  man  and  beast."  Ps.  xxxvi.  6.  "  I  bear 
up  the  pillars  of  it"  [the  earth]  Ps.  Ixxv.  3.  "  Who  giveth 
food  to  all  flesh."  Ps,  cxxxvi.  25.  "  The  eyes  of  all  wait 
upon  thee  ;  and  thou  givest  them  their  meat  in  due  season. 
Thou  openest  thine  hand,  and  satisfiest  the  desire  of  every 
living  thing."  Ps.  cxlv.  15,  16.  "  Who  covereth  the 
heaven  with  clouds,  who  prepareth  rain  for  the  earth,  who 
raaketh  grass  to  grow  upon  the  mountains.  He  giveth  to 
the  beast  his  food,  and  to  the  young  ravens  which  cry." 
Ps.  cxlvii.  8,  9.  "  In  him  we  live,  and  move  and  have  our 
being."  Acts  xvii.  28.  These  and  numerous  other  texts 
clearly  prove  the  preserving  providence  of  God. 

The  Scriptures  also  frequently  teach  his  governing  provi- 
dence ;  as  in  the  following  texts.  "  The  Lord  hath  pre- 
pared his  throne  in  the  heavens ;  and  his  kingdom  ruleth 
over  all."     Ps.  ciii.  19.     "  The  Lord  is  a  great  King  over 


CH.  XII.]  PROVIDENCE.  133 

all  the  earth."  Ps.  xlvii.  2.  "  God  putteth  down  one,  and 
setteth  up  another."  Ps.  Ixxv.  7.  He  doelh  according  to 
his  will  in  the  army  of  heaven,  and  among  the  inhabitants 
of  the  earth."  Dan.  iv.  35.  And  this  providence  we  are 
taught,  Mat.  X.  29,  30,  extends  to  the  smallest  things. 
"  Are  not  two  sparrows  sold  for  a  farthing  ?  And  one  of 
them  shall  not  fall  on  the  ground  without  your  Father.  But 
the  very  hairs  of  your  head  are  all  numbered."  And  indeed 
great  events,  in  which  whole  nations,  and  many  generations 
are  concerned,  so  often  depend  on  some  small  circumstances, 
in  the  chain  of  causes  and  effects,  that  if  the  providence  of 
God  did  not  extend  to  small  things,  his  plans  with  respect 
to  great  things  would  be  continually  liable  to  be  frustrated. 

Further  the  Scriptures  teach  us  that  nothing  is  casual ; 
but  that  those  things  which  appear  to  us,  to  be  the  effect  of 
chance,  are  ordered  by  Divine  Providence.  As  we  read, 
Prov.  xvi.  33.  "  The  lot  is  cast  into  the  lap;  but  the  whole 
disposing  thereof  is  of  the  Lord."  Nothing  can  be  more 
cnsual  than  the  lot;  but  even  this,  we  are  assured,  is  dis- 
posed of  by  the  Lord. 

Again,  the  Scriptures  teach  us  that  this  providence  ex- 
tends to  the  most  free  actions  of  moral  agents. 

This  is  taught  in  the  following  texts.  Prov.  xvi.  1.  "  The 
preparations  of  the  heart  in  man,  and  the  answer  of  the 
tongue  is  from  the  Lord."  Jer.  x.  23.  "  The  way  of  man 
is  not  in  himself:  it  is  not  in  man  that  walketh  to  direct  his 
steps."  Prov.  xxi.  1.  "  The  king's  heart  is  in  the  hand 
of  the  Lord,  as  the  rivers  of  water,  he  turneth  it  whither- 
soever he  will."  And  Ezra  (chap.  vii.  27.)  dianked  God 
that  he  had  "  put  in  the  king's  heart,  to  beautify  the  house 
of  the  Lord,  which  is  in  Jerusalem."  However  freely  men 
may  perform  actions,  yet  the  providence  of  God  is  con- 
cerned about  them.  He  preserves  the  powers  of  action ;  he 
presents  objects  and  motives  to  induce  to  action,  and  to  one 
action  rather  than  another ;  and  he  moves  upon  the  heart  by 
his  Spirit,  to  influence  the  soul  to  good  actions.  In  these 
and  such  like  ways,  the  providence  of  God  is  concerned 
about  the  good  actions  of  moral  agents.  The  liberty  of  the 
creature  is  not  hereby  infringed,  because  the  creature  still 
acts,  according  to  his  will;  and  herein  liberty  consists. 

But  the  Scriptures  go  further  and  teacli  us  that  the  provi- 
dence of  God  extends  not  only  to  the  good,  but  also  to  the 
wicked  actions  of  moral  agents. 

This  is  a  difficult  point  to  explain.  But  it  is  certain,  the 
12 


134  PROVIDENCE.  []CH.  XII. 

Scriptures  do  unequivocally  teach,  that  the  providence  of 
God  extends  in  some  sense  to  morally  evil  actions ;  and 
therefore  it  becomes  us  to  inquire,  and  to  labour  to  under- 
stand, in  what  sense.  God  in  his  providence  restrains  wick- 
ed men,  and  prevents  them  from  proceeding  in  wickedness 
as  far  as  they  otherwise  would  go.  "  The  remainder  of 
wrath  (said  the  Psalmist)  shalt  thou  restrain."  Ps.lxxvi.  10. 
He  also  sometimes  overrules  wicked  actions  for  good.  "  Sure- 
ly the  wrath  of  man  shall  praise  thee."  Ps.  Ixxvi.  10.  The 
brethren  of  Joseph  wickedly  sold  him  into  Egypt ;  but  the 
Lord  overruled  that  event  for  good.  "As  for  you,  ye  thought 
evil  against  me ;  but  God  meant  it  unto  good,  to  bring  to 
pass,  as  it  is  this  day,  to  save  much  people  alive."  Gen.  i. 
20.  So  also  the  Jews  wickedly  put  our  Saviour  to  death ; 
but  God  in  his  providence  overruled  this  most  wicked  action, 
for  the  greatest  good  that  ever  came  to  our  world.  There  is 
no  difficulty  in  these  two  senses  in  which  the  providence  of 
God  is  conversant  about  sinful  actions. 

But  there  are  several  texts  of  Scripture,  which  clearly 
teach  that  the  providence  of  God  has  something  more  to  do 
with  sinful  actions,  than  merely  restraining  and  overruling 
them.  God  is  said  to  have  sent  Joseph  into  Egypt,  to  have 
hardened  Pharaoh's  heart,  and  to  have  said  to  Shimei,  curse 
David.  "Joseph  said  unto  his  brethren,  God  did  send  me 
before  you  to  preserve  life.  It  was  not  you  that  sent  me 
hither,  but  God.  Gen.  xlv.  4,  5,  8.  With  respect  to  Pha- 
raoh, the  Lord  said  unto  Moses  when  he  was  commissioning 
him  to  go  into  Egypt  and  demand  of  the  king  to  let  the  Israel- 
ites leave  his  land.  "  I  will  harden  his  heart,  that  he  shall 
not  let  the  people  go."  Ex.  iv.  21.  And  in  the  course  of 
the  history  of  the  plagues  sent  upon  Pharaoh  and  the  Egyp- 
tians, it  is  repealed  several  times  that  "  the  Lord  hardened 
Pharaoli's  heart."  And  the  Apostle  Paul  in  reference  to  this 
case  of  Pharaoh  said,  "  whom  he  will  he  hardeneth."  Rom. 
ix.  18.  The  case  of  Shimei  we  have  recorded,  2  Sam.  xvi. 
10.  When  David  was  fleeing  from  Absalom,  Shimei  came 
out  and  cursed  him  as  he  passed.  One  of  David's  officers 
asked  permission  to  put  him  to  death;  but  David  refused 
permission;  saying,  "So  let  him  curse,  because  the  Lord 
hath  said  unto  him,  curse  David." 

These  passages  clarly  teach  that  the  providence  of  God 
has  something  further  to  do  about  sinful  actions,  than  merely 
restraining  and  overruling  them.  How  are  we  to  understand 
these  passages  ?     They  must  be  explained  consistently  with 


CH.  XII.]  PROVIDENCE.  135 

the  holiness  of  God.  It  is  inconsistent  with  the  perfectly- 
holy  nature  of  God,  that  he  should  be  the  efficient  author  of 
sin,  or  in  the  least  degree  approve  of  it.  Besides  it  is  contrary 
to  his  word,  in  which  he  repeatedly  declares  his  utter  abhor- 
rence of  all  sin,  and  in  which  we  read,  Jam.  i.  13,  14.  "Let 
no  man  say  when  he  is  tempted,  1  am  templed  of  God :  for 
God  cannot  be  tempted  with  evil,  neither  tempteth  he  any 
man :  but  every  man  is  tempted,  when  he  is  drawn  away  of 
his  own  lust  and  enticed." 

There  are  three  senses  in  which  God  may  be  said  to  be 
conversant  about  sinful  actions,  which  may  explain  these  dif- 
ficult lexis. 

1.  He  upholds  the  powers  of  action  in  the  commission  of 
sin.  God  thus  enables  the  sinner  to  act.  So  that  what  is 
natural  in  the  action  may  be  said  to  be  from  God.  But  he  is 
not  on  this  account  the  author  of  the  sinfulness  of  the  action. 
Thus  unless  God  enabled  the  swearer  to  speak  he  could  not 
blaspheme  ;  but  God  cannot  be  the  author  of  his  blasphemies, 
because  he  continues  to  him  the  use  of  his  speech  ;  for  many- 
have  the  use  of  this  faculty  continued  to  them  who  do  not 
thus  employ  it.  This  abuse  of  speech  arises  from  the  evil 
disposition  of  the  sinner's  own  heart. 

2.  God  in  the  course  of  his  providence,  presents  or  suf- 
fers to  be  presented,  objects  which  give  occasion  to  sin.  If 
these  objects  had  not  been  presented,  the  sinful  action  would 
not  have  been  committed.  But  the  presenting  the  object  in 
the  course  of  his  providence,  cannot  make  God  the  efficient 
author  of  sin.  Because  these  objects  may  be  presented  and 
no  sin  ensue  ;  and  one  may  take  occasion  from  them  to 
commit  sin,  and  not  another.  The  spoils  of  Jericho  were 
presented  before  all  the  Israelites ;  but  none  of  them  took 
occasion  hence  to  commit  sin,  except  Achan.  And  Joseph 
and  David  had  similar  objects  placed  before  them ;  the 
latter  sinned ;  but  the  former  did  not,  though  much  more 
strongly  tempted.  The  objects  presented  are  therefore  not 
the  cause  of  sin  ;  but  the  evil  disposition  of  the  heart  of  him 
to  whom  they  are  presented. 

3.  God  permits  sinful  actions.  He  may,  either  in  a  sove- 
reign way,  or  as  a  punishment  for  former  sins,  withhold  his 
restraining  grace,  and  leave  persons  to  themselves ;  and  in 
consequence  of  being  left  to  themselves,  they  may  commit 
sin.  But  God  cannot  on  this  account  be  justly  charged  as 
the  author  of  sin;  for  permission  can  no  more  be  the  effi- 
cient cause  of  sin,  than  the  absence  of  the  sun  is  the  efficient 
cause  of  darkness. 


136  PROVIDENCE.  [CH.  XII. 

Let  us  now  apply  these  remarks  to  the  apparently  difficult 
cases  which  have  been  cited.  In  the  case  of  Pharaoh,  the 
Lord  upheld  the  powers  of  action  ;  in  judgment  for  former 
sins,  he  withheld  from  him  restraining  grace,  and  left  him  to 
himself;  and  he  tried  him  with  such  judgments,  as  would 
have  softened  some  hearts  ;  but  which  through  his  pride  and 
obstinacy  were  the  occasion  of  rendering  his  heart  harder. 
And  thus  God  hardened  Pharaoh's,  heart,  not  efficiently,  but 
in  a  negative,  permissive,  and  objective  sense ;  while  Pha- 
raoh himself  was  the  efficient  hardener  of  his  own  heart. 
And  agreeably  to  this,  in  the  history  of  Pharaoh  we  fre- 
quently find  it  said  that  Pharaoh  hardened  his  own  heart. 
The  case  of  Shiniei  may  be  explained  in  the  sr.ine  way. 
God  upheld  his  powers  of  action  ;  in  the  course  of  his  provi- 
dence, he  placed  David  before  him,  in  that  situation  which 
gave  him  an  occasion  of  acting  out  the  feelings  of  his  heart 
towards  him  ;  and  the  Lord  permitted  him  to  act  out  these 
feelings.  And  so  also  of  Joseph's  brethren.  God  upheld 
the  powers  of  action,  he  permitted  them  to  act  out  what  was 
in  their  hearts ;  and  in  the  course  of  his  providence,  he 
placed  Joseph  in  their  power;  and  he  eventually  overruled 
their  wickedness,  to  effect  his  designs  of  saving  many  people 
alive. 

Before  closing  the  subject,  it  will  be  proper  to  say  some- 
thing on  the  properties  or  attributes  of  providence.  These 
as  stated  in  the  answer  in  our  Catechism,  to  the  question  on 
providence  are,  holiness,  wisdom,  and  power.  "  God's 
works  of  providence  are,  his  most  holy,  wise,  and  powerful, 
preserving,  &c." 

1.  The  providence  of  God  is  holy.  Of  this  we  may  be 
assured  from  the  holiness  of  the  divine  nature.  And  his 
word  declares,  "  the  Lord  is  righteous  in  all  his  ways,  and 
holy  in  all  his  works."  Ps.  cxlv.  17.  Some  have  objected 
to  the  holiness  of  providence,  from  the  cases  of  Joseph's 
brethren,  Pharaoh,  and  Shimei,  which  have  been  cited,  and 
the  like  instances  found  in  Scripture;  but  these  have  already 
been  explained,  and  the  holiness  of  providence,  in  regard  to 
such  cases  vindicated.  It  may  be  further  objected  to  the 
holiness  of  providence,  that  we  do  not  see  good  and  evil 
always  distributed  in  the  present  life,  according  to  the  cha- 
racters of  men;  but  sometimes  see  vice  go  unpunished,  and 
triumph,  while  virtue  is  in  distress.  This  fact  has  some- 
times troubled  the  pious.  The  Psalmist  in  the  73d  Psalm, 
when  he  saw  the  prosperity  of  the  wicked,  complained  and 


CH.  XII.]  PROVIDENCE.  137 

said,  "  verily,  I  iiave  cleansed  my  heart  in  vain  and  washed 
my  hands  in  innocency.  When  f  thought  to  know  this,  it 
was  too  painful  for  me."  And  Jeremiah  had  a  similar  trial 
when  he  said,  "  Righteous  art  thou  O  Lord,  when  I  plead 
with  thee:  yet  let  me  talk  with  thee  of  thy  judgments: 
wherefore  doth  the  way  of  the  wicked  prosper?  Wherefore 
are  all  they  happy  that  deal  very  treacherously  ?"  Jer.  xii.  1. 
To  this  objection  may  be  answered ;  as  we  cannot  search 
the  heart,  those  whom  we  esteem  to  be  righteous,  may  some- 
times be  hypocrites,  and  be  punished  for  secret  sins.  Be- 
sides the  atilictions  of  the  people  of  God  are  designed  for 
their  good,  and  are  made  blessings  to  them,  while  the  pros- 
perity of  the  wicked  is  cursed.  And  this  world  is  a  place 
of  trial,  and  not  of  exact  retribution.  Retribution  is  reserved 
for  another  state  of  existence.  And  when  through  the  me- 
dium of  revelation,  we  look  into  the  future  world,  and  con- 
sider the  happiness  of  the  righteous,  and  the  miseries  of  the 
wicked,  all  ditficulties  must  vanish.  The  Psalmist  was  sa- 
tisfied of  the  righteousness  of  providence,  when  he  went  into 
the  sanctuary  of  God  and  understood  the  end  of  the  wicked. 
Ps.  Ixxiii.  17. 

2.  The  providence  of  God  is  most  wise.  This  is  mani- 
fested in  what  our  eyes  behold  of  the  works  of  providence. 
Will  it  be  objected  to  this,  that  we  see  many  disorders  in  the 
universe?  To  this  may  be  answered,  with  our  limited  capa- 
cities, we  are  very  incompetent  judges,  of  what,  in  the  gene- 
ral scale,  is  orderly  or  disorderly,  in  the  administration  of  the 
affairs  of  the  universe.  In  our  present  state,  and  with  our 
present  powers,  to  impeach  the  wisdom  of  providence,  is 
like  the  fly  in  the  fable,  lighting  on  a  beautiful  and  well- 
finished  building,  and  crying  out,  "what  disorder!  what 
chasms  are  here  !"  If  we  were  admitted  into  the  secrets  of 
providence,  and  could  understand  all  the  parts  of  the  compli- 
cated plan,  and  see  the  end  from  the  beginning,  we  might 
then  be  able  to  judge  of  the  wisdom  of  providence.  And 
we  would  doubtless  iind,  what  may  now  appear  to  us  disor- 
derly, to  be  directed  by  consummate  wisdom. 

3.  The  providence  of  God  is  most  powerful.  Nothing 
can  effectually  resist  the  operations  of  God,  or  prevent  the 
accomplishment  of  his  designs,  in  his  providential  dispensa- 
tions. "  He  doeth  according  to  his  will  in  the  army  of 
heaven,  and  among  the  inhabitants  of  the  earth :  and  none 
can  stay  his  hand,  or  say  unto  hira,  what  doest  thou?" 
Dan.  iv.  35. 

12* 


138  THE   COVENANT   OF   WORKS.  [CH.  XIII. 

CHAPTER  XIII. 

THE   COVENANT   OF   WORKS. 

Our  first  parents,  in  their  primitive  state,  were  perfectly 
holy  and  happy.  While  in  this  state,  the  Lord  was  pleased 
to  make  a  covenant  with  them.  This  covenant  has  been 
called  by  several  names.  It  is  sometimes  called  the  cove- 
nant of  innocency,  because  it  was  made  with  man  in  his 
state  of  innocency.  Sometimes  it  is  denominated  the  cove- 
nant of  life,  because  it  is  supposed  a  promise  of  life  was 
therein  contained.  But  the  name,  by  which  it  is  most  gene- 
rally known,  is  the  covenant  of  works. 

The  doctrine  concerning  this  covenant  we  have  contained 
in  our  Catechism,  in  tlie  answer  to  the  12lh  question. 

"  Pfliat  special  act  of  providence  did  God  exercise  to- 
wards man  in  the  state  wherein  he  was  created? 

"  When  God  had  created  man,  he  entered  into  a  covenant 
of  life  with  him,  upon  condition  of  perfect  obedience  ;  for- 
bidding him  to  eat  of  the  tree  of  knoivledge  of  good  and 
evil,  upon  pain  of  death.'''' 

In  treating  cf  this  subject  the  plan  will  be, 

I.  To  illustrate  the  nature  of  the  covenant  of  works. 

II.  To  prove  that  God  did  make  such  a  covenant  with  our 
first  parents  in  their  state  of  innocency. 

I.  In  illustrating  the  nature  of  the  covenant  of  works,  the 
parties  contracting,  the  condition,  the  promise,  the  penalty, 
and  the  sacraments  or  seals  of  this  covenant,  claim  our 
attention. 

1.  The  parties  contracting.  These  were  God  and  man. 
On  the  one  part,  the  triune  God,  Father,  Son,  and  Holy 
Ghost ;  and  on  the  other  part,  man,  perfectly  holy,  and 
though  mutable,  yet  capable  of  standing,  and  fulfilling  the 
required  obedience,  and  also  of  sustaining  the  character  of  a 
public  person,  the  head  and  representative  of  his  posterity. 
Between  the  contracting  parties  in  this  covenant,  there  was 
an  infinite  distance;  and  man  had  no  right  to  object  to  the 
covenant ;  but  was  under  natural  obligations  to  accept  of  it 
and  render  obedience  to  it.  Hence,  it  may  be  remarked, 
that  in  speaking  of  God's  entering  into  covenant  with  man, 
we  must  keep  in  mind  that  this  covenant  is  not  in  all  respects, 
like  one  entered  into  between  man  and  man,  in  which  the 
parties  are  equal. 


CH.  XIII,]  THE  COVENANT  OF  WORKS.  ]  39 

2.  The  condition  of  the  covenant  of  works,  or  what  man 
was  therein  required  to  do.  The  condition  expressed,  Gen. 
ii.  17,  was,  that  he  should  not  eat  "  of  the  tree  of  knowledge 
of  good  and  evil."  But  we  have  reason  to  believe  that  the 
obedience  re.quired,  was  not  confined  to  this  positive  precept, 
respecting  the  fruit  of  the  tree  of  knowledge  ;  but  that  it  had 
respect  to  the  whole  law  of  nature.  This  law  is  substan- 
tially the  same,  with  the  moral  law  comprised  in  the  ten 
commandments,  and  was  originally  impressed  upon  the 
heart  of  man.  When  he  was  created,  man  was  undoubtedly 
made  subject  to  this  law.  Independent  of  any  explicit  com- 
mandment, it  was  his  duty  to  love  God  supremely  and  per- 
fectly, and  his  neighbour  as  himself;  and  he  would  have 
sinned  and  incurred  guilt,  if  he  had  done  any  thing  contrary 
to  this  love,  which  he  owed  to  God  and  his  neighbour,  or 
had  violated  any  of  the  precepts  of  the  law  of  nature. 

Although  the  only  condition  of  the  covenant  made  with 
Adam,  expressed  in  the  account  we  have  of  it.  Gen.  ii.  1 6, 17, 
was  that  he  should  abstain  from  the  fruit  of  the  tree  of  know- 
ledge; yet,  that  the  condition  of  this  covenant  was  obedience 
to  the  whole  law  of  nature  as  well  as  to  this  positive  com- 
mandment, is  not  only  taught  by  the  considerations  already 
suggested,  but  may  also  be  collected  from  other  parts  of 
Scripture.  Rom.  vii.  10.  We  read,  "  The  commandment 
\vhich  was  ordained  to  life,  I  found  to  be  unto  death.'* 
Here,  the  moral  law  is  called  "  the  commandment  which 
was  ordained  to  life."  This  must  refer  to  the  covenant 
made  with  Adam ;  for  in  that  alone  could  man  obtain  life  by 
obedience  to  the  law.  The  same  is  taught,  Rom.  x.  5, 
quoted  by  the  Apostle  from  Lev.  xviii.  5.  "  Moses  de- 
scribeth  the  righteousness  which  is  of  the  law,  that  the  man 
which  doelh  those  tilings  shall  live  by  them."  The  same 
is  also  taught.  Gal.  iii.  10.  12.  "  Cursed  is  every  one  that 
continueth  not  in  all  things  which  are  written  in  the  book  of 
the  law  to  do  them.  The  law  is  not  of  failli :  but  the  man 
that  doeth  them  shall  live  in  them." 

From  the  preceding  remarks  and  texts  of  Scripture,  the 
conclusion  is  drawn,  that  the  condition  of  the  covenant  of 
works  was,  obedience  to  the  whole  law  of  GotI,  both  the 
law  of  nature,  and  the  positive  commandment  respecting  the 
tree  of  knowledge. 

Here  it  may  perhaps  be  asked,  could  Adam  fall  in  any 
other  way  than  by  eating  the  fruit  of  the  tree  of  knowledge? 
For  the  threatening  was,  "  in  the  day  that  thou  eatest  thereof 


140  THE  COVENANT  OF  WORKS.  [cH.  XIII. 

thou  shalt  surely  die,"  Which  seems  to  imply  that  if  Adam 
had  not  eaten  he  would  have  lived.  This  apparent  difficulty 
may  perhaps  be  solved  in  this  way ;  although  if  Adam  had 
violated  any  of  the  precepts  of  the  law  of  nature,  he  would 
have  incurred  the  penalty  of  death  ;  yet  considering  his  na- 
tural inclination  to  observe  the  law  of  nature,  and  the  diffi- 
culty of  temptation  to  a  breach  of  this  law,  he  was  not  liable, 
or  would  not  be  permitted  to  sin  by  any  other  transgression 
than  that  of  the  positive  precept. 

The  condition  of  the  covenant  was  obedience  to  the  whole 
law  of  God.  This  obedience  was  to  be  perfect.  For  the 
curse  was  denounced  against  the  least  transgression  or  fail- 
ure, as  we  learn  from  Gal.  iii.  10,  "  Cursed  is  every  one 
that  continueth  not  in  all  things  which  are  written  in  the 
book  of  the  law  to  do  them."  The  obedience  was  to  be 
perfect  without  the  least  defect,  either  in  soul  or  body.  The 
principles  of  action  were  to  be  right  as  well  as  the  actions 
themselves ;  the  thoughts,  volitions,  afiections,  and  every 
exercise  of  the  soul,  were  to  be  perfectly  conformed  to  the 
will  of  God,  as  well  as  the  external  conduct.  The  obedi- 
ence was  to  be  perfect  as  to  the  extent,  reaching  to  all  the 
commandments  of  God.  It  was  to  be  perfect  as  to  the  de- 
gree, extending  to  the  utmost  ability  of  the  powers  of  soul 
and  body ;  man  was  required  to  obey  with  all  his  heart, 
soul,  strengtii,  and  mind.  And  it  was  to  be  perfect  as  to  its 
duration,  continuing  without  intermission  unto  the  end  of 
his  probationary  season. 

Obedience  was  also  to  be  personal.  "  In  the  day  that  thou 
eatest  thereof,  thou  shalt  surely  die."  "  The  man  which 
doeth  those  things  shall  live  by  them."  Rom.  x.  5.  The 
covenant  admitted,  with  respect  to  Adam,  of  no  representa- 
tive or  proxy  obedience.  Adam  himself  must  keep  the 
covenant,  or  he  and  his  posterity  be  involved  in  ruin.  Hence 
it  may  be  remarked,  the  covenant  made  with  Adam  did  not 
admit  of  a  mediator.  The  admission  of  a  mediator  to  save 
sinful  man,  rxiust  be  in  virtue  of  another,  and  different 
covenant. 

3.  The  promise  of  the  covenant,  next  claims  our  atten- 
tion. In  the  account  which  we  have  of  the  transaction,  no 
promise  is  expressed ;  but  one,  it  is  believed,  is  implied  in 
the  threatening.  "  In  the  day  that  thou  eatest  thereof,  thou 
shalt  surely  die,"  implied,  that  if  he  did  not  eat,  he  should 
not  die,  but  live.  Besides  it  is  agreeable  to  the  divine  na- 
ture, to  love  holy  beings,  and  to  do  them  good.     It  is  there- 


CH.  XITl]  THE  COVENANT  OF  WORKS.  141 

fore  improbable,  that  God  would  threaten  man  with  eternal 
punishment,  in  case  of  disobedience,  and  yet  promise  him 
nothing  as  the  reward  of  obedience. 

The  life  implied  in  the  threatening,  it  is  supposed,  con- 
tained the  continuance  of  the  natural  life  which  he  then  en- 
joyed ;  the  continuance,  and  increase  of  the  spiritual  life 
which  he  then  possessed  ;  and  also,  confirmation  in  holiness, 
and  eternal  and  celestial  blessedness. 

By  natural  life  is  meant,  the  union  of  the  soul  and  body ; 
by  spiritual  life,  the  union  of  the  soul  to  God,  and  com- 
munion with  him  ;  and  by  eternal  life,  everlasting  blessed- 
ness. 

4.  We  proceed  to  the  consideration  of  the  penalty  annexed 
to  the  covenant  of  works.  This  was  death.  "  In  the  day 
tliat  thou  eatest  thereof,  thou  shalt  surely  die."  This  death, 
as  we  learn  from  the  sentence  pronounced  upon  man,  after 
the  fall,  and  from  other  parts  of  Scripture,  included  in  it  the 
following  particulars.  1st.  The  natural  evils,  or  the  pains 
and  sufferings  of  the  present  life.  For  in  the  sentence 
passed  after  the  fall,  was  contained  this  clause  ;  "  Cursed  is 
the  ground  for  thy  sake  ;  in  sorrow  shalt  thou  eat  of  it  all 
the  days  of  thy  life;  thorns  also  and  thistles  shall  it  bring 
forth  to  thee.  In  the  sweat  of  thy  face  shalt  thou  eat  bread." 
Gen.  iii.  17.  19.  2d.  Natural  death,  or  a  dissolution  of 
the  union  between  soul  and  body,  and  a  return  unto  the  dust. 
Agreeably  to  this,  a  part  of  the  sentence  after  the  fall  was 
"  dust  thou  art,  and  unto  dust  shalt  thou  return."  Gen.  iii. 
19.  3d.  Spiritual  death,  or  a  loss  of  the  image  of  God  in 
the  soul,  and  of  communion  with  him,  which  is  denominated 
by  the  Apostle  a  death  in  trespasses  and  sins.  Eph.  ii.  1. 
And  4th.  Eternal  death,  sometimes  called  in  Scripture  the 
second  death,  which  consists  in  everlasting  separation  from 
the  comfortable  presence  of  God,  and  from  all  happiness, 
into  endless  misery.  That  this  was  included  in  the  penalty 
of  the  covenant,  is  proved  by  many  passages  of  Scripture  in 
which  eternal  misery  is  threatened  as  the  punishment  of  sin. 

5.  The  covenant  of  works  had  sacraments,  or  signs  and 
seals.  Some  have  supposed  there  were  four  of  these  ;  viz. 
Paradise,  the  Sabbath,  the  tree  of  the  knowledge  of  good  and 
evil,  and  the  tree  of  life.  It  is  however,  very  doubtful, 
whether  the  two  former,  were  sacraments  of  this  covenant. 
We  shall  therefore  attend  only  to  the  two  latter;  viz.  the 
tree  of  the  knowledge  of  good  and  evil,  and  the  tree  of  life. 

The  tree  of  the  knowledge  of  good  and  evil  was  so  called, 


142  THE  COVENANT  OF   WORKS.  [cH.  XIII. 

not  from  any  inherent  virtue  of  begetting  and  increasing 
knowledge ;  but  because,  by  partaking  of  it,  man  would 
know  by  sad  experience,  what  good  and  evil  were ;  what 
good  he  had  fallen  from,  and  what  evil  he  had  fallen  into. 
Some  have  ventured  to  conjecture,  of  what  species  of  tree 
this  was  ;  but  of  this  we  know  nothing.  It  has  been  dispu- 
ted whether  this  tree  was  a  sacrament  of  the  covenant  of 
works.  It  undoubtedly  was  a  sign  to  our  first  parents  to 
remind  them,  of  the  death  which  was  threatened  in  case 
they  brake  the  covenant;  and  as  the  threatening  included  a 
promise  of  life,  if  they  did  not  eat  of  this  tree,  it  was  calcu- 
lated to  remind  them  of  the  life  promised,  and  to  confirm  the 
promise  as  well  as  the  threatening. 

As  to  the  tree  of  life,  it  probably  took  its  name  from  its 
sacramental  designation.  It  was  probably  called  the  tree  of 
life,  not  because  it  had  any  inherent  virtue  of  conferring  life 
and  immortality  upon  man  ;  but  because  it  was  appointed  to 
be  a  sign  of  the  life  promised  to  him  by  his  God;  and  a  seal 
to  confirm  his  faith  in  the  reality  of  the  covenant,  and  that 
he  would  receive  from  his  God,  the  promised  blessing  of  life 
on  condition  of  his  perfect  obedience  for  the  time  prescribed. 

To  this  covenant  our  first  parents  undoubtedly  consented. 
Indeed,  they  could  not  do  otherwise,  without  sinning.  And 
considering  the  holiness  of  their  nature,  we  must  suppose, 
they  would  readily  accept  of  any  thing  proposed  to  them  by 
a  good  God.  Besides,  Eve,  in  the  name  of  them  both,  ex- 
plicitly acknowledged  their  obligation  to  observe  the  cove- 
nant, when  she  said  to  the  serpent,  "  We  may  eat  of  the 
fruit  of  the  trees  of  the  garden  :  But  of  the  fruit  of  the  tree 
which  is  in  the  midst  of  the  garden,  God  hath  said,  ye  shall 
not  eat  of  it,  neither  shall  ye  touch  it,  lest  ye  die."  Gen, 
iii.  2,  3. 

Having  thus  illustrated  the  nature  of  the  covenant  of  works, 
I  proceed, 

II.  To  prove  that  God  did  make  such  a  covenant  with  our 
first  parents  in  their  state  of  innocency.  In  the  transaction 
as  recorded  Gen.  ii.  16,  17,  are  contained  all  the  requisites 
of  a  covenant,  as  far  as  a  covenant  can  exist  between  God 
and  man.  Here  are  parties,  a  condition,  a  penalty  including 
a  promise,  seals,  and  on  each  side  voluntary  obligation. 

Some  say  that  man  in  his  state  of  innocency  was  only  un- 
der a  law  and  not  under  a  covenant.  But  if  it  can  be  proved 
that  the  transaction  recorded  Gen.  ii.  16,  17,  contained,  as 
the  reward  of  obedience,  the  promise  of  any  thing  beyond 


CH.  XIII.]  THE  COVENANT  OF  AVORKS.  143 

what  man  had  a  right  to  claim  on  the  ground  of  law,  it  will 
follow  that  this  was  a  covenant  transaction. 

On  law-ground  Adam  could  justly  claim  only  an  exemp- 
tion from  punishment.  But  in  the  threatening  was  included 
a  promise  of  life ;  and  although  on  law-ground,  he  might 
have  been  exempted  from  death,  and  therefore  might  have 
had  the  life  continued,  which  he  then  enjoyed;  yet,  this  is 
not  certain.  For  we  know  not  but  man  had  in  his  nature 
the  principles  of  mortality.  And  although  if  man  had  not 
sinned,  he  would  have  been  immortal,  both  as  to  his  body 
and  his  soul ;  yet  this  immortality  may  not  have  belonged  to 
his  nature.  And  if  it  did  not  belong  to  his  nature,  the  con- 
tinuance of  the  life  which  he  then  enjoyed,  was  something 
beyond  what  he  had  a  right  to  claim  on  the  ground  of  the 
law.  But  it  is  certain,  the  continuance  in  case  of  his  obe- 
dience, of  the  life  which  he  then  enjoyed  was  implied  in  the 
threatening.  And  therefore  immortality  was  promised, 
which  if  it  did  not  belong  to  his  nature,  was  a  promise  of 
something  beyond  what  he  had  a  right  to  claim  by  the  law. 
But  further,  this  life,  implied  in  the  threatening,  appears  to 
include  blessings  beyond  a  mere  continuance  of  those  which 
Adam  then  enjoyed ;  and  if  so,  this  transaction  included  a 
promise  of  more  than  man  was  entitled  to  by  the  law,  and 
was  therefore  a  covenant. 

Again,  that  Adam  was  under  a  covenant  appears  from  the 
public  character  which  he  sustained,  while  in  his  state  of 
innocency.  He  was,  as  will  be  shown  in  another  chapter, 
the  public  head  and  representative  of  his  posterity,  so  that 
they  would  have  been  partakers  in  his  reward  if  he  had 
stood,  and  were  involved  in  his  guilt  when  he  fell.  And  if 
he  did  sustain  this  public  representative  character,  it  must 
have  been  in  virtue  of  a  covenant  transaction  ;  for  as  the  na- 
tural head  of  his  posterity,  they  could  not  be  involved  in  his 
guilt  any  more  than  in  that  of  their  immediate  parents.  And 
if  he  was  only  under  a  law  and  not  a  covenant,  he  could  have 
been  no  mure  than  the  natural  head  of  his  posterity. 

Again,  it  appears  inconsistent  with  a  state  of  trial  in  which 
Adam  then  was,  and  the  public  representative  character  which 
he  sustained,  that  his  probationary  state  should  always  have 
continued,  and  the  grace  of  confirmation  never  be  bestowed. 
We  have  reason  to  believe  that  his  trial  was  to  be  but  for  a 
limited  time  ;  and  that  if  he  had  rendered  obedience  for  this 
time,  he  would  have  been  confirmed  in  holiness  and  happi- 
ness, beyond  the  danger  of  falling.     This  was  the  case  with 


144  THE  COVENANT  OF  WORKS.  [cH.  XIII. 

the  angels.  They  were  placed  in  a  state  of  trial.  Part  of 
them  fell ;  the  rest,  we  have  every  reason  to  believe,  have 
been  confirmed  beyond  the  danger  of  falling.  In  confirma- 
tion of  this  sentiment,  they  are  called  "  elect  angels." 
iTim.  V.  21. 

The  same  blessing,  saints  in  heaven,  who  through  grace, 
have  on  earth  been  faithful  unto  death,  have  received.  Hence 
it  is  reasonable  to  concUide,  that  the  same  blessing  of  con- 
firmation in  lioliness,  was  promised  to  man  in  his  state  of  in- 
nocency.  But  this  was  a  blessing  which  he  had  no  right  to 
expect  by  the  law  ;  and  therefore  if  this  blessing  would  have 
been  extended  to  him,  if  he  had  stood,  he  was  not  only  un- 
der a  law,  but  also  under  a  covenant. 

Again,  a  probable  argument,  in  favour  of  this  point  may 
be  drawn  from  the  following  text.  Hos.  vi.  7.  "They  like 
men  have  transgressed  the  covenant."  The  marginal  reading 
is  Adam  instead  of  men.  And  thus  the  original  word  is  trans- 
lated, Job  xxxi.  33.  "  If  I  covered  my  transgressions  as 
Adam."  If  the  text  in  Hosea  were  thus  translated,  it  would 
read  "  they  like  Adam  have  transgressed  the  covenant."  And 
if  this  rendering  be  correct,  Adam  was  under  a  covenant 
which  he  trangressed. 

Again,  the  Apostle  speaking  of  the  law  as  a  way  of  life, 
which  could  only  be  in  man's  state  of  innocency,  says,  Rom. 
X.  5.  "  The  man  which  doeth  those  things  shall  live  by  them." 
And  Gal.  iii.  12.  "  The  law  is  not  of  faith  ;  but  the  man  that 
doeth  them  shall  live  in  them."  And  Rom.  vii.  10,  he  speaks 
of  "  the  commandment  which  was  ordained  to  life."  In 
these  texts,  life  is  promised  as  the  reward  of  obedience  to 
the  law,  and  by  examining  the  context  of  these  passages  we 
will  find  reason  to  conclude  that  eternal  life  and  blessedness 
are  hereby  meant.  But  as  has  already  been  remarked,  man 
had  no  right  to  expect  this  life  for  obedience  to  the  law,  sim- 
ply considered  as  such.  Therefore  the  conclusion  is  drawn,  as 
this  promise  of  life  for  obedience  to  the  law  was  made  to 
man  in  his  state  of  innocency,  he  was  under  the  law  as  a  co- 
venant of  works. 

Once  more,  I  would  observe  that  the  Scriptural  character 
of  God,  as  a"tewarder  of  them  that  diiigenlly  seek  him," 
Heb.  xi.  6.  renders  it  further  probable,  that  he  made  to  Adam, 
on  condition  of  his  obedience,  the  i)romise  of  blessings,  be- 
yond what  he  then  enjoyed,  and  therefore  again  that  he  was 
under  a  covenant. 

From  these  considerations,  the  conclusion  is  drawn,  that 
God  entered  into  covenant  with  our  first  parents. 


145 
CHAPTER  XIV. 

THE  FALL. 

Our  first  parents  were  created  upright,  without  the  least 
inclination  to  sin  in  their  nature.  But  they  were  not  created 
with  unchangeable  natures ;  they  were  fallible  or  liable  to 
fall.  When  created,  they  were  put  in  the  garden  of  Eden, 
where  they  were  completely  happy.  Here  God  was  pleased 
to  place  them  in  a  state  of  trial,  and  to  enter  into  covenant 
with  them  ;  promising  them,  if  they  kept  the  covenant  for  a 
limited  time,  confirmation  in  holiness,  and  eternal  life  and 
blessedness ;  and  at  the  same  time  threatening  them  with 
death  in  case  of  disobedience.  God  having  made  this  cove- 
nant with  our  first  parents,  left  them  to  the  freedom  of  their 
own  will.  They  had  power  to  choose  to  obey  or  disobey 
the  law  of  their  Creator ;  and  they  also  had  power  to  act 
agreeably  to  their  choice.  Thus  left  to  themselves,  they 
yielded  to  temptation,  disobeyed  the  commandment  of  God, 
and  fell  into  sin  and  misery. 

The  doctrine  of  the  fall,  we  have  contained  in  our  Cate- 
chism, in  the  answers  to  the  13th  and  15th  questions. 

"  JJid  our  first  parents  continue  in  the  estate  wherein 
they  were  created? 

"  Oicr  first  parents,  being  left  to  the  freedom  of  their 
oivn  will,  fell  from  the  estate  wherein  they  were  created,  by 
sinning  against  God. 

"  What  was  the  sin  whereby  our  first  parents  fell  from 
the  estate  wherein  they  were  created? 

"  The  sin  whereby  our  first  parents  fell  from  the  estate 
wherein  they  were  created,  was  their  eating  the  forbidden 
fruit." 

In  treating  of  the  doctrine  of  the  fall,  we  will  attend, 

I.  To  the  history  of  this  sad  transaction.     And 

II.  To  the  heinousness  of  the  particular  sin,  by  which 
our  first  parents  fell. 

I.  The  history  of  the  fall.  Our  first  parents  were  seduced 
by  temptation.  The  temptation  was  first  addressed  to  the 
woman,  most  probably  in  the  absence  of  her  husband.  The 
tempter  is  by  the  sacred  historian  called  the  serpent.  The 
real  tempter  was  Satan,  who  either  assumed  the  appearance 
of  a  serpent ;  or  else  as  is  more  probable,  entered  the  body 
13 


146  THE  FALL.  [cH.  XIV, 

of  a  real  serpent.  That  the  real  tempter  was  Satan  appears 
from  the  following  texts  of  Scripture.  John  viii.  44.  "  Ye 
are  of  your  father  the  devil,  and  the  lusts  of  your  father  ye 
will  do :  he  was  a  murderer  from  the  beginning  and  abode 
not  in  the  truth  ;  because  there  is  no  truth  in  him.  When 
he  speaketh  a  lie,  he  speaketh  of  his  own  ;  for  he  is  a  liar, 
and  the  father  of  it."  In  this  passage  our  Saviour  evidently 
referred,  to  the  deceit  which  Satan  practised  upon  our  first 
parents,  and  his  murder  of  them.  Rev.  xii.  9.  "  We  read, 
"  And  the  great  dragon  was  cast  out,  that  old  serpent  called 
the  devil  and  Satan."  And  Rev.  xx.  2.  "  And  he  laid  hold 
on  the  dragon,  that  old  serpent,  which  is  the  Devil  and 
Satan."  In  these  texts,  Satan  is  called  the  Serpent ;  and 
we  cannot  conceive  why  he  is  so  called,  unless  it  be  because 
he  once  assumed  the  form  of  a  serpent,  when  he  deceived 
our  first  parents.  Hence  we  conclude  that  the  real  tempter 
was  Satan. 

He  assumed  the  form  of  a  serpent,  or  took  possession  of 
a  real  serpent,  the  better  to  conceal  and  carry  on  his  mis- 
chievous designs.  If  he  had  made  his  appearance  in  all  the 
horrid  deformity  of  a  fallen  angel.  Eve  most  probably  would 
have  been  shocked,  and  instead  of  listening  to  his  tempta- 
tions, would  have  fled  from  him. 

Perhaps  it  may  here  be  asked,  why  Eve  manifested  no 
surprise  at  hearing  the  serpent  speak.  Some  suppose  the 
serpent,  or  a  certain  species  of  the  serpent  was  previous  to 
the  fall,  endowed  with  the  faculty  of  speech.  This  was  the 
opinion  of  Josephus,  and  some  other  Jewish  writers,  and  it 
has  been  advanced  by  some  modern  writers  ;  but  the  opinion 
appears  to  be  without  sufficient  foundation  to  warrant  belief. 
The  reason  why  Eve  manifested  no  surprise,  probably  was 
lier  inexperience.  It  is  generally  supposed  the  fall  took 
place  a  very  short  time  afler  the  creation  ;  and  if  this  opinion 
be  correct.  Eve's  knowledge  of  the  animals  must  have  been 
very  limited.  This,  however,  is  a  question  of  curiosity,  and 
of  small  importance, 

Satan  began  and  carried  on  his  temptations  with  great 
cunning.  He  did  not,  at  first,  directly  find  fault  with  the 
divine  command,  or  deny  the  truth  of  the  divine  threatening. 
If  he  had  at  once  done  this,  Eve  might  have  taken  the  alarm, 
and  not  have  continued  to  listen  to  him.  But  the  tempter 
began,  as  though  he  had  heard  a  rumour  of  ihe  prohibition 
concerning  the  fruit  of  the  tree  of  knowledge  ;  and  as  though 
he  asked  for  information,  that  he  might  know  the  truth  of  it ; 


CH.  XIV.]  THE  FALL.  147 

and  at  the  same  time  he  seemed  to  intimate  a  doubt  of  the 
truth  of  the  rumour  which  he  had  heard.  "  Yea  hath  God 
said,  ye  shall  not  eat  of  every  tree  of  the  garden  ?"  Gen.  iii. 
1.  To  this  question  and  insinuation  the  woman  answered, 
verse  2,  and  3,  "  We  may  eat  of  the  fruit  of  the  trees  of  the 
garden  :  but  of  the  fruit  of  the  tree  which  is  in  the  midst  of 
the  garden,  God  hath  said,  ye  shall  not  eat  of  it,  neither  shall 
ye  touch  it,  lest  ye  die."  The  tempter  having  brought  Eve 
to  listen  to  him  had  gained  an  important  point ;  he  therefore 
proceeded  further,  and  replied  to  her,  "  ye  shall  not  surely 
die."  Verse  4.  ]3y  this  expression,  he  intimated,  either 
that  her  husband  had  not  truly  recited  to  her  the  divine  com- 
mand, or  that  she  had  misunderstood  it,  or  that  if  God  had 
given  such  a  commandment,  the  object  was  merely  to  keep 
them  in  fear  of  him  ;  for  he  would  not  execute  the  threaten- 
ing. He  then  proceeded  further,  and  more  plainly  reflected 
on  the  Divine  Being,  charging  him  as  a  hard  master;  as 
desiring  to  keep  his  creatures  from  the  honour  and  happiness 
within  their  reach  ;  and  as  insincere  in  making  threatenings 
which  he  did  not  intend  to  execute.  Verse  5,  "  For  God 
doth  know,  that  in  the  day  ye  eat  thereof,  then  your  eyes 
shall  be  opened ;  and  ye  shall  be  as  gods  knowing  good  and 
evil."  In  this  declaration  the  tempter  seems  to  have  refer- 
red to  the  name  of  the  tree,  in  confirmation  of  his  assertion; 
as  though  he  had  said,  as  is  its  name,  so  is  its  nature,  it  has 
an  intrinsic  virtue  to  enlighten  the  mind  into  the  knowledge 
of  good  and  evil. 

These  suggestions  of  the  tempter  were  calculated  to  excite 
in  the  mind  of  Eve,  the  sins  of  unbelief,  discontent,  ambi- 
tion,  pride,  and  sensuality  ;  and  it  is  probable  that  most,  if 
not  all  of  these  sins  were  committed  in  heart  before  she  per- 
formed the  overt  act. 

By  his  suggestions  the  tempter  prevailed,  and  the  woman 
yielded.  Verse  6.  "  And  when  the  woman  saw  that  the 
tree  was  good  for  food,  and  that  it  was  pleasant  to  the  eyes, 
and  a  tree  to  be  desired  to  make  one  wise,  she  took  of  the 
fruit  thereof,  and  did  eat."  She  was  probably  standing  near 
or  by  the  tree,  when  the  tempter  came  to  her.  And  some 
suppose  that  the  serpent  plucked  of  the  fruit  and  ate,  and 
suggested  that  it  was  owing  to  the  virtue  thereof,  he  had  ac- 
quired his  knowledge,  superior  to  the  rest  of  the  brute  crea- 
tion. To  this  circumstance  there  may  be  reference  in  verse 
6,  "The  woman  saw  that  the  tree  was  good  for  food,"  pro- 
bably not  only  because  it  appeared  "  pleasant  to  the  eyes," 


148  THE  FALL.  [cH.  XIV. 

and  because  the  serpent  had  said  it  was  good,  but  also  be- 
cause she  saw  him  eat  of  it,  and  receive  no  injury.  And  she 
saw  that  it  was  "  a  tree  to  be  desired  to  make  one  wise," 
probably  because  the  serpent  alleged,  that  he  thereby  had  ac- 
quired his  superior  knowledge.  Be  this,  however,  as  it  may, 
the  woman  "  took  of  the  fruit  thereof,  and  did  eat ;  and  gave 
also  unto  her  husband  with  her  and  he  did  eat." 

The  woman  was  the  first  in  the  transgression.  This 
clearly  appears  from  the  history.  Whether  the  tempter  in 
person  assaulted  Adam,  or  whether  he  was  tempted  only  by 
his  wife,  we  know  not.  It  is  certain  Eve  gave  him  the  fruit, 
and  she,  most  probably,  used  persuasions  to  indisce  him  to 
eat.  It  is  also  made  a  question  whether  Adam  was  really 
deceived,  or  whether  overcome  by  the  persuasions  of  his 
wife,  and  out  of  complaisance  to  her,  he  ate,  knowing  the 
consequences.  The  Apostle  asserts  that  Adam  was  not  de- 
ceived. 1  Tim.  ii.  14.  "Adam  was  not  deceived,  but  the 
woman  being  deceived,  was  in  the  transgression."  But  by 
this  may  be  meant  only,  that  Adam  was  not  first  deceived, 
or  that  he  was  not  deceived  to  that  degree  that  the  woman 
was.  But  though  the  woman  was  the  first  in  the  transgres- 
sion, it  is  doubtful  whether  her  conduct  was  the  most  crimi- 
nal. On  the  contrary,  some  suppose  Adam  was  the  most 
guilty,  inasmuch  as  he  yielded,  as  far  as  we  know,  without 
those  assaults  from  the  serpent,  with  which  Eve  was  over- 
come. 

Our  first  parents  sinned  freely.  God  was  not  the  author 
of  their  sin.  He  neither  commanded  nor  persuaded  them  to 
eat  of  the  fruit  of  tlie  tree  of  knowledge.  On  the  contrary  he 
expressly  forbade  it,  and  enforced  obedience  to  the  prohibi- 
tion, by  his  goodness  towards  them,  by  promises  of  still 
greater  blessings  than  they  then  enjoyed,  and  by  a  threaten- 
ing of  death  in  case  of  disobedience.  Besides  he  created 
them  perfectly  holy,  and  gave  them  suflicient  strength  to 
stand ;  and  he  took  away  no  strength  which  he  had  given. 
The  temptations  of  Satan  could  not  excuse  them  ;  for  Satan 
used  no  force,  only  persuasion ;  and  this  persuasion  was  in 
direct  opposition  to  ihe  command  of  their  Creator.  Our  first 
parents  acted  freely,  according  to  their  own  choice.  We  pro- 
ceed, 

II.  To  consider  the  heinousness  of  the  particular  sin,  by 
which  our  first  parents  fell. 

Some  are  ready  to  imagine,  that  their  sin  in  eating  the  for- 
bidden fruit  was  a  very  small  one ;  and  think  it  strange,  and 


CH.  XIV.]  THE  FALL,  149 

almost  incredible,  that  God  should  have  inflicted  so  severe  a 
punishment,  for  so  little  a  sin.  Probably  such  thoughts  are 
not  unfrequently  entertained  in  the  minds  of  many  persons. 

The  mere  eating  of  the  fruit  of  the  tree  of  knowledge,  un- 
connected with  the  divine  command,  had  no  criminality  at- 
tached to  it.  The  sinfulness  of  this  action  consisted  in  its 
being  a  breach  of  the  divine  precept.  And  whether  God  had 
fixed  upon  a  thing,  in  itself  small  or  great,  as  the  test  of 
man's  obedience,  the  violation  of  his  commandment  would 
have  been  disobedience  to  him,  and  rebellion  against  his  law- 
ful authority. 

And  here  it  will  be  proper  to  make  a  few  remarks  on  the 
propriety  of  God's  appointing  such  a  test  of  man's  obedience 
as  he  did.  No  one  of  the  precepts  of  the  law  of  nature  would 
have  been  so  proper  a  test :  for  our  first  parents  had  this  law 
engraven  upon  their  hearts,  and  natural  feeling,  independent 
of  a  respect  for  the  authority  of  God,  directed  them  to  obe- 
dience. Had  God  particularly  commanded  them  not  to  kill, 
but  on  the  contrary  to  love  one  another,  and  made  this  the 
special  test  of  their  obedience  ;  they  were  the  same  flesh,  and 
natural  afl'ection,  without  any  respect  to  the  authority  of  God, 
would  have  secured  their  obedience.  Had  he  specially  com- 
manded them,  not  to  steal,  not  to  bear  false  witness,  not  to 
covet  their  neighbour's  goods  ;  in  their  circumstances,  these 
precepts  would  have  been  no  sufficient  trial  of  their  obe- 
dience. A  positive  law  concerning  something  in  itself  in- 
diflferent,  was  certainly  the  most  proper  test  of  their  obe- 
dience; for  seeing  no  reason  for  this,  in  the  nature  of  things, 
their  observance  of  the  precept  would  the  better  prove,  a 
respect  for  the  authority  of  the  Lawgiver.  These  remarks 
may  show  the  propriety  and  wisdom  of  fixing  on  such  a 
test  as  was  appointed. 

It  is  true,  the  thing  forbidden  was  in  itself  small ;  but  this 
did  not  extenuate  the  crime  of  rebellion,  against  God,  but 
rather  aggravated  it.  For  surely,  it  is  reasonable,  that  the 
easier  the  precept  was,  the  less  excuse  could  our  first  parents 
have  had  for  violating  it.  How  could  they  have  shown  a 
greater  disrespect  for  the  divine  authority,  than  by  transgress- 
ing for  such  a  trifle  !  In  this  respect,  the  conduct  of  Esau  was 
very  similar  to  that  of  our  first  parents.  He  sold  his  birth- 
right for  a  mess  of  pottage.  For  this  he  is  called,  Heb.  xii. 
16,  a  profane  person  ;  and  it  is  evidently  intimated  that  his 
profaneness  was  the  greater,  on  account  of  the  little  value  of 
that  for  which  he  sold  his  birth-right.     "  Lest  there  be  any 


150  THE  PALL.  [CH.  XIV. 

profane  person  as  Esau,  who  for  one  morsel  of  meat,  sold 
his  birth-right."  But  it  must  be  evident  to  common  sense, 
that  the  easier  the  precept,  which  is  made  the  test  of  respect 
and  obedience,  the  greater  disrespect,  does  the  breach  of  it 
show,  to  the  authority  of  the  Lawgiver.  Tlierefore  the 
smallness  of  the  thing  wiiich  was  forbidden  to  our  first 
parents,  instead  of  lessening  their  guilt  in  disobeying  the 
precept,  was  an  aggravating  circumslance. 

There  were  several  other  circumstances  which  show  the 
heinousness  of  the  sin  of  our  first  parents.  They  were  holy. 
God  had  laid  them  under  many  and  great  obligations,  to  re- 
spect his  authority,  and  obey  all  his  commandments.  He 
had  given  them  their  being,  and  they  had  recently  come 
from  his  forming  hands.  He  had  vested  them  witli  domi- 
nion over  all  the  creatures  of  the  earth.  He  had  placed  them 
in  the  garden  of  Eden,  the  most  delightful  spot  in  the  world. 
Here  he  had  caused  to  grow  for  their  use,  every  tree  plea- 
sant to  the  sight  and  good  for  food.  He  had  given  them 
liberty  to  make  free  use  of  all  this  variety  and  abundance, 
with  the  exception  of  the  fruit  of  a  single  tree.  And  wilhal, 
he  had  expressly  charged  them  not  to  eat  of  this  fruit;  and 
had  warned  them  of  the  consequence.  But  in  violation  of 
the  obligations  arising  from  all  these  considerations,  they 
plucked  and  ate  the  forbidden  fruit. 

Further,  in  this  one  sin  were  included  a  complication  of 
sins.  By  this  one  act  many  of  the  precepts  of  the  moral 
law  were  broken.  Some  have  attempted  to  show,  and  with 
much  reason,  that  our  first  parents,  by  eating  the  forbidden 
fruit,  brake  the  whole  moral  law  contained  in  the  ten  com- 
mandments. Be  this  as  it  may,  it  is  certain  many  sins  were 
included  in  this  one.  It  included  unbelief.  The  tempter 
said,  "  ye  shall  not  surely  die,"  By  their  conduct,  our  first 
parents  showed  that  they  believed  Satan,  but  disl)elieved 
what  God  had  spoken.  They  gave  more  credit  to  the  word 
of  Satan,  than  to  that  of  their  Creator.  This  was  certainly 
a  very  heinous  sin.  In  eating  the  forbidden  fruit,  they  were 
also  guilty  of  a  sinful  ambition,  and  of  pride.  They  aspired 
to  an  equality  with  their  Creator.  The  suggestion,  "ye 
shall  be  as  gods,  knowing  good  and  evil,"  seems  to  have 
had  a  principal  influence  in  inducing  them  to  disobey  the 
divine  command.  They  were  guilty  also  of  coveting  that 
which  was  not  their  own,  and  which  it  was  unlawful  for 
them  to  possess;  and  of  sensuality,  in  gratifying  their  sen- 
sual appetites,  with  that  which  was  forbidden.     Their  sin 


CH.  XIV.]  THE  FALL.  151 

also  included  in  it  great  ingratitude  to  their  Creator,  thus  to 
disobey  him  and  deface  his  works,  after  all  his  goodness 
towards  them.  And  further  they  were  guilty  of  the  sins  of 
self-murder,  and  of  the  murder  of  their  posterity  ;  for  by  this 
act  they  brought  death  upon  themselves,  and  upon  the  whole 
human  race,  which  was  to  descend  from  them.  And  they 
did  this  knowingly ;  for  they  had  been  explicitly  apprised 
that  death  would  be  the  consequence,  if  they  ate  of  the  for- 
bidden fruit. 

From  this  view  of  the  subject,  the  conclusion  is  drawn, 
that  the  sin  of  our  first  parents  in  eating  the  fruit  of  the  tree 
of  knowledge  v/as  a  very  heinous  sin.  It  was  rebellion 
against  the  authority  of  God,  in  a  case  where  his  will  was 
most  clearly  made  known.  It  was  rebellion  for  the  sake  of 
a  very  small  gratification,  and  when  the  precept  was  very 
easy  to  observe.  It  was  committed  under  aggravating  cir- 
cumstances.    And  it  included  in  it  a  complication  of  sins. 


CHAPTER  XV. 

ADAM  A  FEDERAL  HEAD. 

God,  as  was  shown  in  a  former  chapter,  entered  into  a 
covenant  of  .v.orks  witii  Adam,  wliile  in  a  state  of  innocency. 
The  condition  of  this  covenant  was  perfect  obedience.  The 
reward  premised  in  case  of  obedience  was  life;  and  death 
was  threatened  as  the  punishment  of  disobedience.  In  this 
covenant,  Adam  acted,  not  merely  as  a  private  person,  but 
as  the  public  head  of  all  liis  natural  posterity.  So  that  his 
standing  or  falling  would  atlect  not  only  himself,  but  all  his 
natural  posterity.  And  since  he  sinned  and  fell,  while  act- 
ing in  this  public  character,  all  his  posterity  became  charge- 
able with  his  sin,  and  fell  in  him. 

The  object  of  this  chapter  is  to  prove,  that  in  the  covenant 
of  works,  Adam  was  constituted  by  his  Creatcir,  a  public 
person,  the  federal  or  covenant-head  and  representative  of  all 
his  natural  posterity.  This  being  established,  it  will  follow 
of  course,  that  since  he  sinned  andfeil,  all  mankind  were  in- 
volved in  his  sin,  and  fell  with  him,  and  became  liable  to 
death  in  him. 

This  doctrine  that  Adam  was  ihe  federal  head  of  all  his 
natural  posterity,  we  have  contained  in  our  Catechism  in  the 
answer  to  the  16th  question. 


152  ADAM  A  FEDERAL  HEAD.  [cH.  XV. 

"  Did  all  mankind  fall  in  Mam's  first  transgression?^^ 

"  The  covenant  being  made  ivith  Adam,  not  only  for 
himself,  but  for  his  posterity,  all  mankind  descending  from 
him  by  ordinary  generation,  sinned  in  him,  and  fell  with 
him,  in  his  first  transgression^ 

Before  proceeding  to  prove  the  doctrine  contained  in  this 
answer,  I  would  remark,  that  our  Lord  Jesus  Christ,  as  to 
his  human  nature,  was  not  included  irf  the  posterity  which 
Adam  represented  in  the  covenant  of  Avorks.  For  Christ 
was  born  in  consequence  of  a  promise  made  after  the  fall. 
Besides,  Christ,  though  he  was  a  real  man,  did  not  descend 
from  Adam  in  the  way  of  ordinary  generation ;  for  his  hu- 
man nature  was  miraculously  formed  by  the  power  of  the 
Holy  Ghost. 

Having  made  this  remark,  I  proceed  to  adduce  and  consi- 
der the  proofs  in  favour  of  the  doctrine,  that  Adam  in  the 
covenant  of  works,  was  constituted  the  public  head  of  all  his 
posterity,  who  were  to  proceed  from  him  by  ordinary  gene- 
ration. 

1.  This  doctrine  is  argued  from  the  manner  in  which  God, 
on  every  occasion,  spake  to  our  first  parents,  in  the  second 
person  thou  and  ye;  even  where  it  cannot  be  doubted  pos- 
terity were  included.  Thus  when  God  had  created  our  first 
parents,  he  "  blessed  them,  and  said  unto  them,  be  fruitful, 
and  multiply,  and  replenish  the  earth."  Gen.  i.  28.  Here 
no  mention  was  made  of  posterity ;  but  they  evidently  were 
included,  as  they  have  been  in  all  ages  the  subjects  of  this 
blessing.  Again  in  the  next  verse  "  God  said,  behold,  I 
have  given  you  every  herb  bearing  seed,  which  is  upon  the 
face  of  all  the  earth,  and  every  tree,  in  the  which  is  the  fruit 
of  a  tree  yielding  seed  ;  to  you  it  shall  be  for  meat."  Here 
again,  no  mention  is  made  of  posterity  ;  but  the  descendants 
of  Adam  make  use  of  this  grant,  and  suppose  it  related  to 
the  human  race  generally,  to  them  as  well  as  to  their  first 
parents. 

The  threatening  annexed  to  the  prohibition,  concerning 
the  fruit  of  the  tree  of  knowledge  of  good  and  evil  was,  "  in 
the  day  that  thou  eatest  thereof,  thou  shalt  surely  die." 
Gen.  ii.  17.  In  this  threatening,  it  is  true,  no  mention  was 
made  of  posterity.  But  after  our  first  parents  had  fallen, 
and  sentence  was  pronounced,  conformably  to  the  threaten- 
ing, still  no  mention  was  made  of  posterity,  in  the  sentence, 
any  more  than  had  been  in  the  threatening.  Nevertheless 
the  event  has  indubitably  proved  that  posterity  were  includ- 


CH.  XV.3  ADAM  A  FEDERAL  HEAD.  153 

ed  in  the  sentence.  For  the  sentence  has  been  executed 
upon  the  whole  human  race.  Let  us  for  a  moment  look  at 
the  sentence  in  its  different  parts.  "  Unto  the  woman  he 
said,  I  will  greatly  multiply  thy  sorrow  and  thy  conception; 
in  sorrow  thou  shalt  bring  forth  children."  Gen.  iii.  16. 
Has  not  the  posterity  of  Eve  as  well  as  she,  experienced  the 
execution  of  this  sentence  ?  "  And  unto  Adam  he  said, 
cursed  is  the  ground  for  thy  sake ;  in  sorrow  shalt  thou  eat 
of  it  all  the  days  of  thy  life.  Thorns  also  and  thistles  shall 
it  bring  forth  to  thee.  In  the  sweat  of  thy  face  shalt  thou 
eat  bread."  Gen.  iii.  17,  19.  Did  this  curse  affect  only 
Adam?  Or  has  it  not  equally  affected  his  posterity  ?  Bread 
is  still  obtained  by  the  sweat  of  the  face;  and  the  earth  still, 
without  culture,  produces  thorns  and  thistles;  whereas  la- 
bour is  necessary  to  obtain  from  it  things  fit  for  the  suste- 
nance of  our  nature.  In  the  sentence  pronounced  upon 
Adam,  we  also  find  this  doom,  "  till  thou  return  unto  the 
ground;  for  out  of  it  wast  thou  taken  :  for  dust  thou  art,  and 
unto  dust  shalt  thou  return."  Gen.  iii.  19.  Was  this  sen- 
tence executed  only  upon  Adam?  or  has  not  death  also 
passed  upon  all  his  posterity  ?  Do  not  all  his  descendants, 
as  well  as  he,  return  unto  the  dust?  Simply  asking  these 
questions  must  be  sufficient  to  convince  all,  that  they  were 
included  in  the  sentence  pronounced  upon  our  first  parents 
after  the  fall.  But  it  is  evident  the  sentence  M'as  pronounced 
in  pursuance  of  the  threatening,  and  in  conformity  to  it. 
The  threatening  was,  "  in  the  day  that  thou  eatest  thereof, 
thou  shalt  surely  die."  Gen.  ii.  17.  The  sentence  was, 
"  because  thou  hast  eaten  of  the  tree,  of  which  I  command- 
ed thee,  saying,  thou  shalt  not  eat  of  it,  cursed,"  &c.  Ob- 
servation and  experience  abundantly  prove  that  the  posterity 
of  Adam  were  included  in  the  sentence.  And  since  the  sen- 
tence was  pronounced  in  pursuance  of  the  threatening,  and 
in  exact  conformity  to  it ;  and  the  very  words  of  the  cove- 
nant were  recited  by  God,  as  an  introduction  to  the  sentence, 
it  is  evident  the  posterity  of  Adam  were  included  in  the  co- 
venant; and  therefore  that  he  acted  in  that  covenant  as  their 
public  head  and  representative. 

2.  The  doctrine  is  also  proved  by  those  passages  of  Scrip- 
ture, which  teach  that  sin  and  condemnation  and  death,  have 
come  upon  all  men,  on  account  of  their  connexion  with 
Adam.  This  is  taught,  Rom.  v.  12,  "  By  one  man  sin  en- 
tered into  the  world,  and  death  by  sin ;  and  so  death  passed 
upon  all  men,  for  that  all  have  sinned ;"  or  according  to  the 


154  ADAM   A   FEDERAL  HEAD.  [CH.  XV. 

marginal  reading,  "  in  whom  all  have  sinned."  The  same 
is  taught  also  in  several  of  the  following  verses  of  the  chap- 
ter. "  Through  the  offence  of  one  many  be  dead.  By  one 
man's  offence  death  reigned  by  one.  By  the  offence  of  one 
judgment  came  upon  all  men  to  condemnation.  By  one 
man's  disobedience  many  were  made  sinners."  The  same 
truth  is  further  taught,  1  Cor.  xv.  22.  "In  Adam  all  die." 

From  these  texts  it  is  evident  that  sin  and  condemnation 
and  death,  have  in  some  way  passed  upon  all  men  on  ac- 
count of  their  connexion  with  Adam.  This  must  have  taken 
place,  either  on  account  of  their  natural  relation  to  him,  as 
he  was  the  common  father  of  his  posterity,  or  on  account 
of  a  federal  relation,  as  he  was  the  public  and  covenant-head 
of  his  posterity.  We  can  conceive  of  but  these  two  ways 
in  which  we  were  connected  with  Adam  ;  and  if  sin  and 
condemnation  and  death  have  come  upon  us  through  him,  it 
must  be  on  account  of  one  of  these  two  relations. 

The  posterity  of  Adam  were  certainly  connected  with 
him  as  the  common  parent  of  the  human  race.  But  it  can- 
not be  by  means  of  this  relation  alone,  that  the  posterity  of 
Adam  were  involved  in  his  guilt  and  condemnation.  For 
on  this  account,  sin,  and  condemnation,  and  death  could  no 
more  be  said  to  have  come  upon  us  from  Adam,  than  from 
our  immediate  parents,  or  any  one,  and  all  of  the  long  line 
of  ancestors  which  have  intervened  between  Adam  and  us. 
But  it  is  evident  the  texts  quoted  will  not  apply  to  our  im- 
mediate parents,  nor  any  of  our  ancestors  except  Adam. 
Therefore  sin  and  condemnation  and  death  have  not  come 
from  Adam  upon  his  posterity  only  on  account  of  their  natu- 
ral relation  to  him,  as  their  common  parent;  and  conse- 
quently they  must  have  come  on  account  of  a  federal  rela- 
tion, or  he  was  constituted  in  the  covenant  of  works  their 
public  head  and  representative.  And  that  this  was  the  fact, 
further  appears  from  this  consideration,  that  the  texts  which 
have  been  quoted  under  this  particular,  speak  of  but  one  sin 
of  Adam,  evidently  the  sin  of  eating  the  forbidden  fruit,  in 
which  his  posterity  were  concerned.  Thus  it  is  said, 
"  through  the  offence,''''  not  offences,  "  of  one  many  be  dead." 
"  The  judgment  was  by  o?ie,"  that  is  offence,  "  to  condem- 
nation." "  By  one  man's  offence,''''  not  offences,  "  death 
reigned."  "  By  the  offence,  not  offences  "  of  one,  judg- 
ment, &c."  Now,  if  it  was  on  account  of  their  natural  con- 
nexion with  Adam,  that  sin  and  condemnation  and  death 
came  upon  his  posterity ;  this  might  as  well  be  said  of  all 


CH.  XV.]  ADA3I   A  FUDERAt  HEAD.  155 

the  sins  which  Adam  committed  during  his  whole  life,  as  of 
his  sin  in  eating  the  forbidden  fruit.  But  it  is  evident  from 
the  texts  just  quoted  tliat  sin  and  condemnation  and  death 
have  come  upon  all  men  from  Adam,  only  on  account  of  his 
offence  in  eating  the  forbidden  fruit.  Hence  it  again  ap- 
pears, that  the  consequences,  which  are  said  in  the  texts 
quoted  in  this  particular,  to  have  resulted  from  Adam's  con- 
duct, to  his  posterity,  have  not  resulted  from  their  natural, 
but  their  federal  relation  to  him ;  and  consequently  he  was, 
in  the  covenant  of  works,  the  public  head  and  representative 
of  his  posterity. 

3.  The  same  doctrine  is  proved  from  the  following  texts, 
which  teach  that  Adam  was  a  type  of  Christ.  Rom.  v.  14, 
"  Death  reigned  from  Adam  to  Moses,  even  over  them  that 
had  not  sinned  after  the  similitude  of  Adam's  transgression, 
who  is  the  Jigiire  of  him  that  was  to  come."  1  Cor.  xv.  45, 
"  The  first  man  Adam  was  made  a  living  soul,  the  last  Adam 
was  made  a  quickening  spirit."  And  ver.  47,  "  The  first 
man  is  of  the  earth,  earthy :  the  second  man  is  the  Lord 
from  heaven.''  In  the  first  of  these  texts  Adam  is  called  the 
figure  of  him  that  was  to  come,  that  is  of  Christ,  By  which 
is  evidently  meant  that  there  was  in  him  some  peculiar  re- 
semblance of  Christ,  that  is  that  he  was  a  type  of  him.  In 
the  second  text,  Christ  is  called  the  last  Adam  ;  we  can  con- 
ceive of  no  satisfactory  reason  why  he  is  so  called,  but  that 
the  first  Adam  was  a  type  of  him.  And  in  the  last  text 
quoted,  Adam  is  called  the  first  man,  and  Christ  the  second 
man,  as  though  there  had  been  no  other  men  between  them. 
This  evidently  teaches  that  they  were  peculiar  men ;  that 
there  were  no  other  men  like  them  ;  that  Adam  resembled 
Christ  in  something  in  which  no  other  man  resembled  him ; 
and  that  therefore  he  was  a  type  of  him.  Adam,  therefore, 
was  a  type  of  Christ. 

Now  to  be  a  type,  it  is  necessary  there  should  be  some 
peculiar  circumstances,  in  which  the  person  resembles  the 
antitype,  and  by  which  he  may  be  distinguished  from  all 
other  persons,  who  are  not  types.  As  a  man  consisting  of 
soul  and  body,  Adam  was  no  more  a  type  of  Christ,  than 
any  other  man.  'J'he  meaning  of  these  passages  must  be, 
that  as  Adam  was,  in  the  covenant  of  works,  a  public  person, 
the  head  of  his  natural  posterity  ;  so  also  Christ  was  in  the 
covenant  of  grace,  a  public  person,  the  head  of  believers,  his 
spiritual  seed.  In  no  other  respect,  as  far  as  we  know,  did 
Adam  so  peculiarly  resemble  Christ,  as  to  be  a  type  of  him. 


156  ADAM  A   FEDERAL  HEAD.  [CH.  XV. 

And  that  it  was  in  this  particular,  that  Adam  was  a  figure  or 
type  of  Christ,  appears  from  the  latter  part  of  chapter  five  of 
Romans,  where  the  apostle  runs  the  parallel  between  Adam 
and  Christ,  and  shows  that  as  from  the  former  came  sin, 
condemnation,  and  death  upon  his  posterity ;  so  from  the 
latter  flow  righteousness,  and  justification,  and  life  to  all  who 
believe  in  him.  Let  us  for  a  few  moments  attend  to  the 
parallel  as  drawn  in  the  latter  part  of  the  chapter.  "  If 
through  the  offence  of  one,"  viz  :  Adam,  "  many  be  dead, 
much  more  the  grace  of  God,  and  the  gift  by  grace,  which 
is  by  one  man,  Jesus  Christ,  hath  abounded  unto  many.  If 
by  one  man's,"  viz :  Adam's  "  offence,  death  reigned  by 
one  ;  much  more  they  which  receive  abundance  of  grace, 
and  of  the  gift  of  righteousness,  shall  reign  in  life  by  one 
Jesus  Clirist.  Therefore,  as  by  the  oft'ence  of  one,"  viz : 
Adam  "judgment  came  upon  all  men  to  condemnation,  even 
so  by  the  righteousness  of  one,"  that  is  Christ,  "  the  free 
gift  came  upon  all  men  unto  justification  of  life.  For  as  by 
one  man's,"  viz  :  Adam's  "  disobedience,  many  were  made 
sinners,  so  by  the  obedience  of  one,"  viz:  Christ  "  shall 
many  be  made  righteous,"  In  these  verses  we  see  how 
Adam  resembled  Christ,  and  was  a  figure  or  type  of  him. 
Sin  and  condemnation  and  death  flowed  from  Adam  to  his 
posterity  ;  righteousness  and  justification  and  life  from  Christ 
to  his  spiritual  seed.  But  sin  and  righteousness,  condemna- 
tion and  justification,  and  death  and  life,  are  directly  opposed 
to  each  other  ;  and  tlierefore  the  resemblance  did  not  consist 
in  the  things  themselves ;  but  in  the  manner  of  conveying 
them.  One  was  the  head  or  fountain  of  sin  and  condemna- 
tion and  death ;  and  tlie  other  the  head  or  fountain  of  righ- 
teousness and  justification  and  life.  They  vvere  both  public 
persons,  the  one  representing  his  natural  posterity,  and  the 
other  his  spiritual  seed. 

From  the  preceding  arguments,  the  conclusion  is  now 
drawn,  that  in  the  covenant  of  works,  Adam  acted  not  only 
for  himself,  but  also  as  a  public  person,  the  head  and  repre- 
sentative of  all  his  posterity,  who  were  to  proceed  from  him 
by  ordinary  generation.  And  since  he  fell  while  acting  in 
this  capacity,  his  posterity  fell  in  him,  and  were  involved  in 
his  guilt  and  ruin. 

To  this  doctrine,  it  has  been  objected,  that  it  is  inconsist- 
ent with  the  justice  of  God  to  suppose,  that  he  appointed 
Adam  the  public  head  of  his  posterity,  and  entered  into  such 
a  covenant  with  him,  as  rested  upon  his  personal  conduct, 


CH.  XV.3  ADAM  A  FEDERAL  HEAD.  157 

the  happiness  and  misery  of  millions  of  unborn  creatures.  ' 
This  objection,   it  will   be   proper   here   to   endeavour  to 
obviate. 

The  Scriptures  do  unequivocally  teach,  that,  "  by  one 
man's  disobedience  many  were  made  sinners ;"  that  "  by 
the  offence  of  one,  judgment  came  upon  all  men  to  con- 
demnation ;"  and  that  "  in  Adam  all  die."  And  the  in- 
structions of  Scripture  on  this  subject  are  confirmed  by 
facts.  We  do  see  that  the  posterity  of  Adam  are  involved 
in  the  sentence  which  was  pronounced  upon  him  for  his  sin. 
In  consequence  of  his  sin,  they  are  born  into  the  world  with 
a  corrupt  nature  ;  and  even  infants,  who  have  committed  no 
actual  transgression,  suffer  and  die.  Since  then  this  is  the 
fact,  that  the  posterity  of  Adam  have  suffered  from  their 
connexion  with  him  ;  and  that  God  did  make  such  a  consti- 
tution, as  involved  ihem  in  the  consequences  of  his  fall,  it 
becomes  us  to  acquiesce  in  his  sovereign  disposal,  believing 
that  "  the  Judge  of  all  the  earth  will  do  right,"  even  if  we 
cannot  give  any  satisfactory  reason  for  his  ways. 

But  the  divine  procedure  in  this  respect  may  be  satisfacto- 
rily explained.  It  may  be  shown  that  the  appointment  of 
Adam  as  a  public  head  in  the  covenant  of  works,  was,  in 
itself  considered,  an  instance  of  goodness,  and  therefore  not 
inconsistent  with  justice.  If,  considering  things  in  them- 
selves, independent  of  events,  such  a  constitution  was  most 
likely  to  subserve  the  interests  of  mankind,  then  it  was  an 
act  of  goodness,  and  consequently  of  justice,  in  God,  to 
make  such  a  constitution.  13ut  a  little  attention  may  con- 
vince us,  that  such  a  constitution,  considered  apart  from  the 
event,  was  most  likely  to  subserve  the  interests  of  mankind. 
Adam  undoubtedly,  was  under  obligalion  as  a  creature 
to  render  obedience  to  the  whole  law  of  God ;  and  this  obli- 
gation was  unceasingly  and  perpetually  binding.  So  that  if 
he  had  failed,  in  the  least  degree,  to  render  perfect  and  per- 
petual obedience  to  the  whole  law  of  God,  he  would  have 
sinned,  and  have  justly  deserved  punishment.  Nor  would 
the  most  perfect  obedience  have  ever  entitled  him  on  the 
ground  of  the  law,  to  any  thing  more  than  an  exemption 
from  punishment,  or  misery  ;  and  his  posterity  might  justly 
have  been,  individually,  placed  under  the  same  constitution. 
The  goodness  of  God  towards  our  first  parents,  in  making 
a  covenant  with  them  is  therefore  manifest.  For  in  this 
covenant  he  promised  them  life ;  by  which  we  have  every 
reason  to  believe,  were  meant  blessings  far  beyond  what 
14 


198  ADAM  A  FEDERAL  HEAD.  [cH.  XV* 

they  then  enjoyed;  even  confirmation  in  holiness  and  eter- 
nal and  celestial  blessedness ;  and  this  promise  we  have 
reason  to  believe  was  made  on  condition  of  obedience  for  a 
limited  time.  The  covenant  contained  a  promise  of  such 
blessings,  which  the  law  did  not ;  and  the  violation  of  the 
covenant  exposed  only  to  the  same  punishment  as  the  viola- 
tion of  the  law.  It  was  therefore  an  act  of  great  goodness, 
and  consequently  of  justice,  in  God,  that  he  entered  into 
covenant  with  man. 

This  being  admitted,  it  may  be  asked,  why  was  not  the 
covenant  made  with  each  one  of  the  human  race  separately? 
Why  did  not  God  appoint  that  each  one  as  he  came  into 
being,  should  stand  for  himself  in  his  own  person  ?     I  an- 
swer, the  goodness  of  God  was  manifested  in  making  Adam 
our  representative.     For  he  was  much  more  likely  to  stand 
than  any  of  his  posterity.     When  he  was  first  created  his 
reason  was  in  full  maturity.     Whereas  if  the  appointment 
had  been,  that  each  one  of  his  posterity  should  stand  for 
himself,  the  descendants  of  Adam  coming  into  the  world, 
according  to  the  established  laws  of  generation,  in  a  state  of 
infancy  and  weakness,  would,  when  they  first  became  capa- 
ble  of  moral   action,   be   weak   and   much   more  liable   to 
yield  to  temptation  than  Adam  was.     Besides,  temptations 
to  sin  must  have  become  much  more  numerous  as  mankind 
increased ;  and  therefore,  on  this  account  also,  Adam  was 
much  more  likely  to  stand  than  any  of  his  posterity.     And 
to  these  considerations  may  be  added,  that  Adam  as  a  public 
head,  had  much  stronger  motives  to  obedience  than  any  of 
his  posterity  could  have  had,  from  the  consideration,  if  he 
was  acquainted  with  it,  that  on  his  conduct,  depended,  not 
only  his  own  happiness,  or  misery,  but  also  the  happiness 
or  misery  of  his  posterity.     But  the  goodness  of  God  in 
making  Adam  the  representative  of  his  posterity,  will  fur- 
ther appear,  if  we  attend  to  the  promises  and  condition  of 
the  covenant  of  works.     Confirmation  in  holiness,  and  eter- 
nal and  heavenly  blessedness,  were  promised  to  the  whole 
human  race,  on  condition  that  Adam  would  for  a  limited 
time  observe  one  easy  precept,  viz.  to  abstain  from  the  fruit 
of  a  single  tree.     For  although  he  was  under  the  law  of 
nature,  and  was  bound  to  obey  all  the  precepts  of  this  law, 
and  would  have  sinned  and  fell  if  he  had  transgressed  any 
of  them ;  yet,  we  have  reason  to  believe,  God  would  have 
extended  his  restraining  grace  to  prevent  him,  from  breaking 
any  of  the  precepts  of  this  law.    If  therefore  he  had,  for  the 


CH.   XV.]  ADAM  A  FEDERAL  HEAD.  159 

time  appointed,  kept  this  one  easy  precept,  he  would  have 
been  rewarded  with  the  promised  blessings ;  and  the  same 
blessings  would  have  been  extended  to  his  posterity ;  and 
both  he  and  they  would  have  been  confirmed  in  holiness 
and  happiness,  beyond  the  possibility  of  falling,  and  the 
reach  of  evil. 

If  Adam  considered  his  natural  obligations  to  his  Creator, 
he  must  have  viewed  this  constitution  as  an  unmerited  fa- 
vour;  and  in  case  he  had  stood,  his  posterity  would  doubt- 
less have  viewed  it  in  the  same  light;  and  would  for  ever 
have  extolled  the  goodness  of  God  in  making  such  a  cove- 
nant, and  appointing  Adam  their  public  head.  And  since  he 
has  fallen,  this  alters  not  the  case  as  to  the  goodness  or  jus- 
tice of  God  in  making  him  our  representative. 

Instead,  therefore,  of  replying  against  God,  let  us  ac- 
quiesce in  his  ways  as  righteous,  and  adore  him  for  the 
goodness  manifested  in  them  ;  and  since  a  constitution  good 
in  itself,  has,  through  the  fault  of  our  representative,  issued, 
in  our  ruin,  instead  of  standing  to  quarrel  with  God  about 
the  plan,  let  us  rather  be  employed  in  endeavouring  to 
escape  from  the  ruin.  The  unquestionable  fact  is,  sin  and 
death  are  in  the  world ;  and  we  are  fallen  and  sinful  crea- 
tures ;  and  sentence  of  death  has  passed  upon  us. 

If  we  act  wisely,  therefore,  our  great  anxiety  will  be  to 
escape  from  this  sad  state  in  which  we  are.  It  has  pleased 
God  in  infinite  mercy,  to  make  another  covenant,  even  the 
covenant  of  grace,  on  the  same  plan  of  representation.  In 
this  there  is  an  infallible  public  head,  Jesus  Christ.  He 
has  perfectly  fulfilled  and  satisfied  the  law  broken  by  Adam; 
and  through  him  pardon  and  eternal  life  are  offered  to  all 
who  will  believe  in  his  name.  Let  us  accept  the  offered  sal- 
vation ;  and  then,  though  we  have  died  in  Adam,  we  will  be 
made  alive  in  Christ. 


CHAPTER  XVI. 


SIN. 

Adam,  when  acting  as  a  public  person,  the  head  and  re- 
presentative of  his  natural  posterity  in  the  covenant  of  works, 
transgressed  the  commandment  of  God  and  fell.  By  this 
act  he  brought  himself  and  his  posterity  into  an  estate  of  sin 
and  misery. 


160  SIN.  [CH.  XVJ. 

These  sad  consequences  of  the  fall,  we  have  stated  in  our 
Catechism,  in  the  answer  to  the  17th  question. 

"  Into  what  estate  did  the  fall  bring  mankind?''^ 

"  The  fall  hrovght  mankind  into  an  estate  of  sin  and 
misery." 

The  consequences  of  the  fall  are-  divided  into  two  great 
branches  ;  sin  and  misery. 

Sin  first  claims  our  attention. 

The  object  of  this  chapter  is,  to  explain  the  nature  of  sin, 
or  to  show  what  it  is. 

Sin  is  defined,  1  John  iii.  4,  to  be  "  the  transgression  of 
the  law."  The  original  word  here  translated  "  transgres- 
sion," is  "  anomia,"  which  literally  signifies,  being  ivilhoiit 
laic.  The  word  "  transgression,"  therefore,  according  to 
its  strict  meaning,  comes  short  of  fully  expressing  the  sense 
of  the  original  Greek  word.  This  signifies  every  departure 
from  the  law,  and  all  want  of  conformity  to  it  in  every  re- 
spect. Sin,  according  to  the  force  of  the  original  in  this 
text,  and  agreeably  to  the  general  instructions  of  Scripture, 
is  excellently  defined  in  our  Catechism,  in  the  answer  to  the 
14th  question. 

"  What  is  sin?" 

"  Sin  is  any  want  of  conformity  unto,  or  transgression 
of  the  laiv  of  God." 

An  illustration  of  this  answer  will  explain  the  nature  of 
sin. 

As  sin  is  any  want  of  conformity  unto,  or  transgression  of 
the  law  of  God,  to  have  a  just  knowledge  of  sin,  v/e  must 
know  what  the  law  is,  and  what  it  requires.  Agreeably  to 
this  remark,  the  Apostle  tells  us.  "  By  the  law  is  the 
knowledge  of  sin."  Rom.  iii.  20.  "I  had  not  known  sin, 
but  by  the  law."  Rom.  vii.  7.  "  Where  no  law  is,  there  is 
no  transgression."  Rom.  iv.  15.  "  Sin  is  not  imputed  when 
there  is  no  law."  Rom.  v.  13. 

By  the  law  of  God  is  meant  his  will  declared  to  his  crea- 
tures. When  man  was  first  created,  the  divine  law  was 
written  or  impressed  upon  his  heart ;  that  is,  his  reason,  his 
conscience,  and  his  feelings,  in  view  of  the  relations  which 
he  bore  to  his  Creator,  and  to  all  the  creatures  with  which 
he  was  acquainted,  taught  him  what  was  right  and  what  was 
wrong.  And  although  by  the  fall,  this  original  impression 
of  the  law  upon  the  heart  of  man  became  greatly  defaced, 
yet  it  was  not  entirely  erased.  Reason  and  conscience  still 
teach  us  something  of  what  is  right  and  wrong.     To  this 


CH.  XVI.]  SIN.  161 

purpose  the  Apostle  speaks,  Rom.  ii.  14,  15,  "  When  the 
Gentiles  which  have  not  the  law,  do  by  nature  the  things 
contained  in  the  law,  these  having  not  the  law,  are  a  law 
unto  themselves ;  which  show  the  work  of  the  law  written 
in  their  hearts,  their  conscience  also  bearing  witness,  and 
their  thoughts  the  mean  while  accusing,  or  else  excusing 
one  another."  But  although  we  may  know  something  of 
the  law  of  God  from  the  light  of  nature  ;  yet,  by  the  fall,  the 
mind  has  become  so  blinded,  that  but  httle,  and  this  ob- 
scurely, can  be  known  from  this  source.  And  especially 
the  whole  will  of  God,  respecting  that  worship  and  service 
from  a  sinner,  which  will  be  acceptable  to 'him,  cannot  be 
discovered  by  the  hght  of  nature.  Hence  we  see  the  impor- 
tance of  an  explicit  revelation  from  God  to  teach  men  his 
law,  and  their  duty. 

In  the  Scriptures  which  are  a  revelation  from  God,  we 
have  his  law  clearly  made  known  unto  us.  Whatever  he 
has  here,  either  directly  or  by  consequence,  made  known  to 
us,  as  our  duty,  makes  a  part  of  his  law. 

The  commandments  of  God  contained  in  the  Scriptures, 
may  be  divided  into  moral  and  positive.  The  moral  laws 
are  those  which  are  founded  in  the  reason  and  fitness  of 
things,  and  which  it  would  be  our  duty  to  obey,  even  though 
they  had  never  been  explicitly  commanded.  Of  this  nature 
are  the  ten  commandments,  except  perhaps  a  part  of  the 
fourth.  The  moral  laws  are  unchangeable,  and  perpetually 
binding.  The  positive  laws  are  those,  for  which  we  can 
discover  no  reason,  in  the  nature  and  fitness  of  things  ;  but 
which  depend,  solely,  as  far  as  we  can  see,  on  the  will  of 
the  Divine  Lawgiver.  Of  this  nature  were,  the  command- 
ment given  to  our  first  parents,  to  abstain  from  the  fruit  of 
the  tree  of  knowledge,  the  precepts  generally  of  the  ceremo- 
nial law,  and  the  institution  of  the  ordinances  of  baptism  and 
the  Lord's  Supper.  The  positive  laws  may  be  abrogated ; 
and  are  binding  until,  and  only  until,  they  are  repealed  by 
the  Lawgiver.  Some  of  these  positive  laws  have  been  done 
away,  and  are  not  binding  on  us.  This  is  the  case  particu- 
larly with  the  whole  of  the  ceremonial  law. 

In  short,  by  the  law,  of  which  sin  is  a  transgression,  or  a 
want  of  conformity  unto,  we  are  to  understand  the  whole 
will  of  God,  made  known  unto  us,  as  the  rule  of  our  duty, 
in  whatever  way  it  may  be  made  known,  whether  by  the 
light  of  nature  or  by  the  Scriptures  ;  and  of  whatever  nature 
the  precepts  may  be,  whether  moral  or  positive.  The  law 
14* 


1 82  SIN.  [CH.  XVI. 

of  God,  of  which  sin  is  a  want  of  conformity  unto,  or  trans- 
gression, is  spiritual.  As  we  read,  Rom.  vii.  14,  "  The  law 
is  spiritual."  And  in  the  summary  of  the  law  given  by  our 
Saviour,  he  teaches,  that  it  has  respect  to  the  soul  as  well  as 
the  body.  Mat.  xxii.  37,  "  Thou  shait  love  the  Lord  thy 
God  with  all  thy  heart,  and  with  all  thy  soul,  and  with  all 
thy  mind."  Hence  it  appears  that  the  commandments  of 
God,  reach  to  the  thoughts,  volitions,  desires,  and  every 
other  exercise  of  the  soul,  as  well  as  to  the  external  actions  ; 
and  also  to  the  state  or  habit  of  the  soul,  requiring  that  the 
natural  propensities  and  inclinations  should  be  right. 

Does  the  law  of  God  forbid  profaneness,  murder,  theft, 
and  lying?  It  forbids  these  things,  in  thought,  desire,  and 
will,  as  well  as  in  external  act.  Profane  thoughts ;  mur- 
derous, dishonest,  or  deceitful  desires  and  designs ;  and  all 
exercises  of  the  mind,  which  if  they  were  to  break  out  into 
external  act  would  be  against  the  will  of  God,  are  forbidden, 
as  well  as  the  external  acts  themselves.  And  does  God  re- 
quire that  we  should  pray  unto  him,  that  we  should  worship 
and  serve  him,  and  that  we  should  do  good  to  our  fellow 
men?  He  requires  that  we  should  pour  out  our  hearts  before 
him,  that  we  should  worship  him  in  spirit  and  truth,  andthat 
the  motives  of  good  conduct  should  be  good,  doing  all  that 
we  do  to  his  glory. 

Having  thus  shown  what  the  law  is,  the  way  is  now  pre- 
pared to  have  a  clear  understanding  of  what  sin  is.  "  Sin 
is  the  transgression  of  the  law."  Or  according  to  the  defi- 
nition of  our  Catechism,  which,  as  has  been  observed,  more 
fully  expresses  the  force  of  the  original  in  this  text;  "Sin  is 
any  want  of  conformity  unto,  or  transgression  of  the  law  of 
God." 

Hence,  agreeably  to  the  view  which  has  been  taken  of 
the  law  of  God,  acting  contrary  or  not  according  to,  the 
plain  dictates  of  the  light  of  nature,  is  sin ;  violating  any 
of  the  moral  precepts  of  the  word  of  God,  or  not  perfectly 
fulfilling  them  is  sin;  neglecting  any  of  the  positive  precepts 
of  the  Scriptures  which  are  still  in  force,  is  sin ;  in  short, 
doing  any  thing  which  God  forbids,  or  leaving  undone  any 
thing  which  he  requires,  is  sin.  And  further,  all  thoughts, 
desires,  volitions,  affections,  motives,  propensities,  inclina- 
tions, and  all  other  exercises  of  the  soul,  which  if  they  were 
acted  out  would  be  contrary  to  the  law  of  God,  or  not  per- 
fectly comformed  to  it,  are  sins. 

Siu  in  general,  may  be  divided  into  original  and  actual. 


CH.  XVI.]  SIN.  163 

By  original  sin  is  meant,  the  want  of  original  righteous- 
ness, or  of  a  disposition  to  do  that  which  is  right  according 
to  the  law  of  God ;  and  the  corruption  of  the  whole  nature, 
or  the  natural  bias  to  do  only  that  which  is  evil,  or  contrary 
to  the  law  of  God.  This  want  of  original  righteousness, 
and  corruption  of  the  whole  nature  are  sinful ;  because 
Avhere  they  are  found,  there  is  a  want  of  conformity  to  the 
law  of  God.  For  the  law,  as  we  have  seen,  relates  to  the 
state  or  habit  of  the  soul,  and  its  principles  of  action,  as  well 
as  to  the  actions  themselves.  This  kind  of  sin  is  called 
original,  because  we  have  it  from  our  birth  or  original ;  and 
because  it  is  the  origin  or  fountain,  whence  all  actual  trans- 
gressions proceed.  I  will  not,  in  this  place,  dwell  longer 
on  original  sin,  as  a  separate  chapter  will  be  devoted  to  this 
subject. 

By  actual  sin  is  meant,  that  which  is  committed  by  per- 
sons, who  are  capable  of  knowing,  and  of  doing  or  neglect- 
ing, that  which  is  right  or  wrong.  Actual  sins  may  be  sub- 
divided into  sins  o^  omission,  and  sins  oi  commission. 

By  sins  of  omission  is  meant,  not  doing  what  is  required. 
This  is  a  want  of  conformity  unto  the  law.  By  sins  ofcom- 
mission  is  meant,  doing  what  is  forbidden.  This  is  a  trans- 
gression of  the  law.  Neglect  of  prayer,  of  the  public  wor- 
ship of  God's  house,  of  the  Lord's  Supper,  and  of  the  poor 
in  distress,  and  the  like,  are  sins  of  omission.  Profaning 
tl'.e  name  of  God,  breaking  the  Sabbath,  disobeying  parents, 
defrauding  or  in  any  way  injuring  our  neighbour,  and  the 
like,  are  sins  of  commission. 

Actual  sin  may  be  subdivided  again  into  sins  of  the  heart, 
of  the  lips,  and  of  the  life;  or  sins  of  thought,  word,  and 
deed.  A  thought,  or  desire,  or  volition,  or  afiection,  which 
is  not  conformed  to  the  law  of  God,  or  which  is  contrary  to 
it,  is  sin.  Not  having  good  thoughts,  and  not  habitually 
desiring,  choosing,  and  loving  that  which  is  holy,  are  heart- 
sins  of  omission.  Having  and  cherishing  evil  thoughts ; 
and  desiring,  choosing,  and  loving  that  which  is  evil ;  though 
we  never  possesss,  or  do,  that  which  we  desire,  choose  and 
love,  are  heart-sins  of  commission.  Neglecting  to  speak  the 
praises,  or  to  the  honour  of  God,  or  in  defence  of  the  injured 
character  of  our  neighbour,  or  in  behalf  of  his  rights  when 
they  are  invaded,  is  a  sin  of  omission  with  regard  to  our 
lips  or  our  words.  Speaking  to  the  dishonour  of  God,  pro- 
faning or  blaspheming  his  name,  lying,  slandering,  and  such 
like,  are  sins  of  commission  with  our  lips.     And  the  neglect 


164  SIN.  [CH.  XVI. 

of  any  duty  which  ought  to  be  performed  externally  is  a  sin 
of  omission  in  deed.  And  the  external  performance,  whether 
openly  or  secretly,  of  any  thing  which  God  forbids  is  a  sin 
of  commission  in  deed. 


CHAPTER  XVII. 

ORIGINAL    SIN. 

To  explain  and  prove  the  doctrine  of  Original  Sin  is  the 
object  of  this  chapter. 

This  doctrine  is  contained  in  our  Catechism  in  the  answer 
to  the  18th  question. 

"  Wherein  consists  the  sinfulness  of  that  estate  whereinto 
man  fell? 

"  The  sinfulness  of  that  estate,  tohereinto  man  fell,  con- 
sists in  the  guilt  of  Jldam^s  first  sin,  the  want  of  original 
righteousness,  and  the  corruption  of  his  ivhole  nature,  which 
is  commonly  called  origincd  sin  ;  together  with  all  actual 
transgressions  ivhich  proceed  from  itJ'^ 

Original  sin  is  so  called,  because  we  have  it  from  our  birth, 
or  original ;  and  because  it  is  the  origin  of  all  actual  trans- 
gressions, or  the  fountain  whence  they  flow. 

With  this  kind  of  sin,  all  the  posterity  of  Adam,  which 
proceed  from  him  by  ordinary  generation,  are  born  into  the 
world.  And  here  it  will  be  proper  to  remark,  that  when  the 
universality  of  original  sin,  over  the  posterity  of  Adam  is  as- 
serted, the  human  nature  of  Christ  is  excepted.  For  the 
Scriptures  assert.  He  "  knew  no  sin."  2  Cor.  v.  21.  He 
was  "  holy,  harmless,  undefiled,  separate  from  sinners." 
Heb.  vii.  26.  He  was  "  without  sin.''  Heb.  iv.  15.  For 
though  he  was  a  descendant  of  Adam,  as  to  his  human  na- 
ture, yet  he  was  born  in  consequence  of  a  promise  made  af- 
ter the  fall;  and  therefore  was  not  included  with  those  whom 
Adam  represented  in  the  covenant  of  works,  and  consequent- 
ly had  not  his  sin  imputed  to  him.  Besides,  he  was  not  born 
in  the  way  of  ordinary  generation  ;  for  his  human  nature  was 
formed  by  the  miraculous  power  of  the  Holy  Ghost,  and  by 
the  same  power  was  preserved  from  original  corruption. 

Original  sin,  according  to  the  answer  which  has  been 
quoted  from  our  Catechism,  consists  of  three  parts  ;  viz.  the 


CH.  XVII.3  ORIGINAL  SIN.  165 

guilt  of  Adam's  first  sin,  the  want  of  original  righteousness, 
and  the  corruption  of  the  whole  nature. 

I.  The  guilt  of  Muni's  first  sin.  By  guilt  is  meant  an 
obligation  to  sufl'er  the  punishment  due  to  sin.  Adam's  first 
sin,  in  eating  the  forbidden  fruit  is  set  to  the  account  of  his 
posterity ;  and  hence  they  have  become  guilty  by  imputa- 
tion. The  guilt  of  Adam's  first  sin  is  imputed  to  his  poste- 
rity, in  like  manner  as  Christ  was  made  sin  for  us,  by  having 
our  sins  set  to  his  account ;  and  as  believers  are  made  the 
righteousness  of  God  in  him,  by  having  his  righteousness 
set  to  their  account. 

The  imputation  of  the  guilt  of  Adam's  first  sin  to  his  pos- 
terity follows  as  a  natural  consequence  of  their  relation  to 
him  in  the  covenant  of  works.  In  a  former  chapter,  it  was 
shown,  that  God  entered  into  covenant  with  Adam  ;  and  in 
another  chapter,  that  in  this  covenant,  Adam  was  constituted 
the  public  head  and  representative  of  all  his  natural  posterity. 
From  these  premises  the  conclusion  follows,  that  since  he 
sinned  and  fell  while  acting  in  this  public  character,  those 
whom  he  represented,  of  course  fell  in  him,  and  had  the 
guilt  of  his  sin  charged  to  them,  or  were  brought  under  obli- 
gations to  suffer  the  punishment  due  to  that  sin,  which  he 
committed,  while  acting  as  their  representative. 

This  doctrine  is  also  proved  by  the  5th  chapter  of  Ro- 
mans, where  the  Apostle  teaches  that  sin,  condemnation,  and 
death  have  come  upon  all  the  posterity  of  Adam,  in  conse- 
quence of  his  one  ofl'ence,  doubtless  in  eating  the  forbidden 
fruit ;  and  where  he  runs  the  parallel  between  Adam  and 
Christ  as  public  heads,  and  shows  that  as  all  whom  Adam 
represented  were  involved  in  his  sin  and  punishment,  so  all 
in  Christ  are  made  partakers  of  his  righteousness,  and  the 
eternal  life  which  he  purchased  by  his  obedience  unto  death. 

A  further  proof  of  the  doctrine  of  the  imputation  of  the 
guilt  of  Adam's  first  sin  to  his  posterity,  we  have  1  Cor.  xv. 
22,  "  In  Adam  all  die."  As  death  is  the  wages  of  sin,  it  is 
the  natural  conclusion,  if  we  died  in  Adam,  we  sinned  in 
him,  or  were  chargeable  with  his  sin,  as  he  was  our  repre-. 
sentative. 

Again,  the  disposition  with  Avhich  mankind  are  born  into 
the  world  aflfbrds  a  conclusive  argument  in  favour  of  this  doc- 
trine. As  will  be  shown  presently,  the  posterity  of  Adam, 
are  born  destitute  of  otiginal  righteousness,  and  corrupted  in 
their  whole  nature.  This  is  certainly  an  evil,  and  a  punish- 
ment ;  for  hereby  mankind  have  a  natural  aversion  to  those 


166  ORIGINAL  SIN.  [cH.  XVII. 

courses,  in  which  alone  true  happiness  is  to  be  found  ;  and 
a  natural  inclination  to  such  ways  as  necessarily  lead  to 
misery.  They  come  into  the  world  with  such  natures  as 
render  them  totally  unfit  for  the  service  and  enjoyment  of 
God,  and  which,  unless  the  special  grace  of  God  interpose, 
will  lead  them  to  ruin.  Now  this  depraved  nature  is  evi- 
dently entailed  upon  the  posterity  of  Adam  from  him,  and  in 
consequence  of  his  falL  Therefore,  as  this  corrupt  nature  is 
a  punishment,  the  posterity  of  Adam  are  evidently  punished 
for  his  sin,  and  consequendy  are  involved  in  his  guilt. 
We  proceed  to  consider  the 

II.  Branch  of  original  sin ;  viz  :  the  ivant  of  original 
righteousness.  By  original  righteousness  is  meant  a  dispo- 
sition to  do  that  which  is  right,  according  to  the  law  of  God. 
This  disposition  our  first  parents  possessed  before  their  fall. 
They  were  wholly  disposed  to  do  that  which  was  right  in 
the  sight  of  God.  By  the  fall,  tiiey  lost  this  disposition ; 
and  their  posterity  are  born  into  the  world,  in  the  same  state, 
destitute  of  original  righteousness.  This  want  of  original 
righteousness  is  generally  called  the  privative  part  of  original 
sin,  as  being  merely  a  privation,  or  absence  of  a  right  prin- 
ciple of  action,  without  containing  in  it  any  positive  tendency 
to  sin.     The 

III.  Part  of  original  sin  is  the  corruption  of  the  whole  na- 
ture. This  is  called  the  positive  part.  This  corruption  of 
nature  consists  in  the  depravity,  which  is  in  every  part  of 
fallen  man,  whereby  he  is  rendered  backward  to  good,  and 
prone  to  evil  continually.  This  corruption  is  universal,  af- 
fecting the  whole  man,  the  soul  with  all  its  faculties,  and  the 
body  with  all  its  members  ;  and  it  is  total,  no  remains  of  that 
which  is  really  holy  being  left. 

The  want  of  original  righteousness  and  the  corruption 
of  the  whole  nature  may  both  be  proved  by  several  argu- 
ments. 

1.  The  universal  existence  of  actual  sin,  in  those  capable 
of  committing  it,  proves  that  mankind  are  naturally  destitute 
of  righteousness,  and  depraved.  "Sin  is  the  transgression  of 
the  law."  1  John  iii.  4.  The  law  of  God  is  contained  in  his 
word.  The  omission  of  any  thing  which  he  has  there  re- 
quired, or  the  commission  of  any  thing  which  he  has  there 
forbidden,  is  sin ;  and  the  law  of  God  is  spiritual,  and  ex- 
tends to  the  thoughts,  desires,  volitid^is,  motives,  and  affec- 
tions of  the  soul,  as  well  as  to  the  external  actions. 

Let  us  then  compare  the  conduct  of  men  in  all  ages,  as  far 


CH.  XVII.]  ORIGINAL  SIN.  167 

as  we  are  acquainted  with  it,  with  the  law  of  God;  let  us 
compare  the  conduct  of  the  present  generation,  as  far  as  we 
know  it,  with  this  law ;  and  we  must  acknowledge  the  uni- 
versality of  actual  sin,  in  all  capable  of  committing  it.  And 
with  the  testimony  of  history  and  observation  agrees  that  of 
experience.  Every  one,  who  has  any  correct  knowledge  of 
God's  law,  must,  without  hesitation,  acknowledge  that  he  is 
a  sinner.  And  if  we  understand  and  admit  the  extent  and 
spirituality  of  God's  law,  we  must  acknowledge  that  we  sin 
daily,  and  hourly,  and  continually.  Even  the  christian,  who 
has  been  renewed  by  the  grace  of  God,  has  to  acknowledge 
that  in  many  things  he  offends,  and  in  all  things  comes  short 
of  perfectly  fulfilling  what  the  law  requires. 

But  if  there  should  be  any  doubt  as  to  the  universality  of 
actual  sin,  in  those  capable  of  committing  it,  the  testimony 
of  the  word  of  God  must  remove  this  doubt  from  every  mind 
which  admits  the  truth  of  the  Scriptures.  The  whole  of  the 
Scriptures  is  addressed  to  mankind  as  sinners.  All  are  ex- 
horted to  turn,  repent,  believe  in  Christ,  and  depend  on  Jiim 
for  the  pardon  of  sin,  and  acceptance  with  God,  which  prove 
that  all  are  sinners.  And  many  texts  expressly  assert  this 
truth.     Such  are  the  following. 

"  There  is  no  man  that  sinneth  not."^  1  Kings  viii.  46. 
"  Man  drinketh  iniquity  like  water."  Job  xv.  16.  "  If  thou 
Lord,  shouldest  maik  iniquities,  O  Lord,  who  shall  stand?" 
Ps.  cxxx.  3.  "  There  is  not  a  just  man  upon  earth,  that 
doeth  good  and  sinneth  not."  Eccl.  vii.  20,  "  Both  Jews  and 
Gentiles  are  all  under  sin."  "All  have  sinned,  and  come 
short  of  the  glory  of  God."  Rom.  iii.  9,  23.  "In  many- 
things  we  offend  all."  James  iii.  2.  "  If  we  say  that  we  have 
not  sinned,  we  make  him  a  liar,  and  his  word  is  not  in  us." 
1  John  i.  10.  These  passages  indubitably  prove,  that  all 
have  committed  actual  sin,  who  have  come  to  years  capable 
of  committing  it.  And  facts  prove  that  persons  begin  to  sin 
as  soon  as  they  are  capable  of  doing  it. 

Since  then  history,  observation,  experience,  and  the  expli- 
cit declarations  of  the  word  of  God,  all  prove,  that  all  man- 
kind, arrived  at  years  capable  of  moral  action,  have  been  and 
are  sinners  by  practice  ;  and  since  sin  discovers  itself  in  the 
first  dawnings  of  the  exercise  of  reason,  there  must  be  some 
uniform  and  fixed  cause  of  this  uniform  and  universal  effect. 

What  then  is  the  cause  of  this  uniform  and  universal  ef- 
fect? What  is  the  reason  that,  invariably^  all  mankind  do 
commit  actual  sin,  as  soon  as  they  become  capable  of  it? 


168  ORIGINAL   SIN.  [CH.  XVII. 

Will  the  influence  of  example  afford  a  solution  of  this  ques- 
tion ?  If  from  example  alone,  we  become  sinners,  we  might 
naturally  suppose  that,  from  the  same  cause,  some  would  be- 
come righteous.  Let  us  then  look  into  the  families  of  those 
who  are  exemplarily  pious ;  who  take  all  possible  care  of 
their  children ;  who  keep  them  from  vicious  company,  and 
out  of  the  sight  of  vicious  examples ;  who  labour  to  instil 
into  their  minds  pious  sentiments  ;  and  who  set  before  them 
a  pious  example  ;  and  what  is  the  cliaracter  of  their  children  ? 
What  is  the  result  of  all  this  care  of  them  ?  Does  it  prevent 
actual  sin  ?  They  may  not  be  guilty  of  such  grossly  wicked 
actions  as  other  children ;  but  still  they  manifest  a  forgetful- 
ness  of  God,  and  of  their  duty  to  him,  and  a  propensity  to 
sin,  as  soon  as  they  become  capable  of  moral  action.  Pious 
parents  will  doubtless,  with  grief,  bear  witness  to  the  truth 
of  this  remark. 

And  here,  lest  some  should  hence  infer,  that  a  pious  edu- 
cation is  of  little  or  no  importance,  I  would  remark,  that 
example  doubtless  has  a  great  influence  in  forming  the  man- 
ners of  the  young.  Good  example  has  a  tendency  to  re- 
strain, in  a  measure,  the  exercise  of  the  corrupt  principles 
within,  and  to  produce  external  morality ;  and  oftentimes  it 
is  blessed  as  a  means  of  grace.  And  vicious  example  has  a 
tendency  to  make  persons  more  wicked  than  they  otherwise 
would  be.  But  the  facts  which  have  been  stated  prove  that 
the  influence  of  example  cannot  be  a  sufficient  reason  to  ac- 
count for  the  universal  prevalence  of  sin.  Besides,  we  some- 
times see  youth  very  vicious,  when  their  parents  have  taken 
great  pains,  both  by  precept  and  example,  to  prevent  it. 
And  it  is  an  indisputable  fact  that  children,  much  more 
readily,  follow  wicked  than  good  counsels  and  examples. 

Hence  it  appears  that  rationally  to  account  for  the  univer- 
sal prevalence  of  sin,  we  must  find  some  other  cause  than 
the  influence  of  example  or  education.  And  what  sufficient 
cause  can  be  assigned,  but  that  there  is  a  natural  principle  of 
corruption  within  ?  "  Suppose,  (says  one,)  a  certain  kind  of 
tree  planted  in  all  countries,  soils,  and  climates,  for  many 
ages ;  and  in  some  places  had  been  cultivated  with  the  utmost 
care  and  attention,  and  yet  it  invariably  produced  bad  fruit, 
would  not  all  unanimously  declare,  that  the  tree  was  evil  and 
bad  in  its  very  nature?"  This  remark  forcibly  applies  to 
our  subject.  Since  all  mankind,  in  all  ages,  countries,  and 
situations,  and  even  when  educated  with  the  utmost  care,  do 
invariably  run  into  the  commission  of  sin,  reason  and  com- 


CH.  XVII.]  ORIGINAL  SINf.  169 

mon  sense  teach  us  that  we  must  account  for  this  effect, 
from  a  tendency  to  sin  in  tlie  very  nature ;  and  that  the  na- 
ture is  destitute  of  right  principles,  and  positively  corrupt. 

2.  The  same  doctrine  is  proved  from  several  texts  of 
Scripture,  directly  to  the  point.  It  is  taught  in  the  follow- 
ing texts,  Ps.  li.  5 :  "  Behold  I  was  shapen  in  iniquity,  and 
in  sin  did  my  mother  conceive  me."  Job  xiv.  4.  "  Who 
can  bring  a  clean  thing  out  of  an  unclean  ?  not  one."  Job 
XV.  14.  "What  is  man,  that  he  should  be  clean  ?  and  he 
which  is  born  of  a  woman,  that  he  should  be  righteous  ?" 
Job  XXV.  4.  "  How  can  he  be  clean  that  is  born  of  a  wo- 
man?" Ps.  Iviii.  3.  "  The  wicked  are  estranged  from  the 
womb :  they  go  astray  as  soon  as  they  be  born,  speaking 
lies."  John  iii.  6.  "  That  which  is  born  of  the  flesh  is 
flesh."  By  flesh  here  is  evidently  meant  carnal  or  corrupt, 
as  appears  from  flesh  being  put  in  opposition  to  spirit,  or  the 
new  nature  produced  by  the  operations  of  the  Holy  Spirit. 
"  That  which  is  born  of  the  flesh  is  flesh;  and  that  which  is 
born  of  the  Spirit  is  spirit."  Rom.  vii,  18.  "I  know  that 
in  me,  (that  is  in  my  flesh,)  dwelleth  no  good  thing." 
Rom.  viii.  7,  8.  "  The  carnal  mind  is  enmity  against  God: 
for  it  is  not  subject  to  the  law  of  God,  neither  indeed  can  be. 
So  then  they  that  are  in  the  flesh  cannot  please  God." 
1  Cor.  ii.  14.  "  The  natural  man  receiveth  not  the  things  of 
the  Spirit  of  God:  for  they  are  foolishness  unto  him:  neither 
can  he  know  them,  because  they  are  spiritually  discerned." 
And  Eph.  ii.  3.  "  and  were  by  nature  the  children  of  wrath 
even  as  others,"  The  foregoing  texts  clearly  teach  the  total 
want  of  original  righteousness,  and  an  original  and  total  cor- 
ruption of  nature. 

3.  The  Scriptures  further  establish  the  same  doctrine  by 
all  those  passages  which  teach  the  necessity  of  regeneration, 
in  order  to  the  admission  of  any  of  our  race  into  the  king- 
dom of  heaven,  and  which  ascribe  every  thing  in  man,  really 
spiritual  or  holy,  to  the  renewing  grace  of  God.  If,  as  the 
Scriptures  frequently  teach,  no  one  of  our  race  has  any  thing 
spiritual  or  holy,  or  can  be  admitted  into  the  kingdom  of 
heaven,  until  he  is  renewed  by  the  Holy  Spirit,  then  all 
must  be  without  original  righteousness,  and  are  totally  de- 
praved. 

4.  The  original  corruption  of  human  nature  is  further 
proved,  by  all  those  passages  of  Scripture  which  support  in- 
fant baptism.  For  the  water  in  baptism  evidently  implies 
moral  pollution  and  guilt,  and  the  necessity  of  pardon  and 

15 


170  ORIGINAL  SIN.  [cH.  XVII. 

cleansing.  Since  then  the  water  of  baptism  is  applied  to  in- 
fants, it  clearly  teaches  that  they  are  polluted  and  guilty,  and 
have  need  of  the  blood  and  Spirit  of  Christ  to  justify,  renew, 
and  sanctify  them.  This  argument  the  celebrated  Augus- 
tine, of  the  fifth  century,  used  with  much  success  against 
Pelagius,  who  denied  the  doctrine  of  original  sin,  "Infants, 
(said  he,)  are  by  all  Christians  acknowledged  to  stand  in 
need  of  baptism,  which  must  be  in  them  for  original  sin, 
since  they  have  no  other," 

5.  I  mention  one  other  argument  to  prove  the  doctrine  of 
original  sin,  and  that  is  the  sufferings  and  death  of  infants. 
It  is  an  indisputable  and  mournful  fact,  that  infants  do  suffer 
and  die.  We  see  them  sicken,  languish  under  disease,  and 
die.  Now  it  is  abundantly  evident  from  the  word  of  God, 
that  sin  is  the  cause  of  suffering  and  death.  We  know  that 
sentence  of  death  was  pronounced  after  the  fall,  in  conse- 
quence of  sin  ;  and  as  a  punishment  for  sin.  And  the  Apos- 
tle tells  us,  Rom,  v.  12  :  "  By  one  man  sin  entered  into  the 
world,  and  death  by  sin ;  and  so  death  passed  upon  all  men, 
for  that  all  have  sinned."  And  again,  Rom.  vi.  23  :  "  The 
wages  of  sin  is  death."  Since  then  sin  is  the  cause  of  death, 
and  infants  die,  they  must  have  some  sin;  but  tliey  are  not 
capable  of  actual  transgression,  they  must  therefore  have  ori- 
ginal sin. 

From  the  preceding  arguments,  the  doctrine  is  considered 
as  established,  that  all  mankind  are  born  into  the  world  with 
original  sin. 


CHAPTER  XVIII. 

THE  PUNISHMENT  OP  SIN. 

We  have  attended  to  the  introduction  of  sin  into  our 
world ;  and  explained  its  nature,  in  its  several  kinds.  We 
come  now  to  consider  its  penal  consequences  or  punishment. 
These  consequences  are  all  summed  up,  Rom.  vi.  23,  in 
one  word,  viz,  death.     "  The  wages  of  sin  is  death." 

The  penal  consequences  of  sin  are  stated  in  our  Cate- 
chism, in  the  answer  to  the  19lh  question. 

"  Hliat  is  the  misery  of  that  estate  ivhereinto  man  fell? 

'■'■  Ml  mankind  by  their  fall  lost  communion  tvith  God, 
are  under  his  tvrath  and  curse,  and  so  made  liable  to  all  the 
miseries  of  this  life,  to  death  itself,  and  to  the  pains  of  hell 
for  ever." 


CH.  XVIII.]  THE  PUNISHMENT  OF  SIN.  171 

In  this  answer  we  have  enumerated  the  miseries  included 
in  that  death,  which  is  the  wages  of  sin. 

That  something  more  than  the  dissolution  of  the  union 
between  soul  and  body  is  meant,  by  death  in  the  text  quoted 
above,  is  evident  from  the  context,  where  death  is  placed  in 
opposition  to  everlasting  life ;  and  the  former  is  said  to  be 
the  end  of  sin,  and  the  latter  the  end  of  a  life  of  holiness. 
But  if  merely  natural  death  was  meant  here ;  death  would 
be  the  end  of  a  life  of  holiness,  as  well  as  of  a  life  of  sin, 
which  is  contrary  to  the  Apostle's  reasoning.  The  misery 
of  the  wicked  after  death,  must  be  especially  meant.  But 
all  the  miseries  which  are  the  consequences  of  sin  are  in- 
cluded ;  all  the  wages  which  sin  pays  its  servants,  or  every 
thing  which,  both  in  this  world,  and  the  next,  comes  upon 
the  human  race  as  the  punishment  of  sin,  is  here  expressed 
by  death. 

All  the  miseries  which  we  endure,  or  to  which  we  are 
exposed,  both  in  this  world  and  the  next,  are  the  conse- 
quences of  sin.  This  may  be  proved  by  several  arguments. 
When  the  world  was  first  made,  there  was  no  misery  in  it. 
"  God  saw  every  thing  that  he  had  made,  and  behold  it  was 
very  good."  Gen.  i.  31.  And  this,  we  know  continued  to 
be  the  case,  until  sin  entered  into  the  world,  by  the  fall  of 
our  first  parents.  Immediately  upon  this,  a  flood  of  mise- 
ries broke  in  upon  the  world  and  overspread  it.  Further 
that  sin  is  the  cause  of  the  miseries  which  the  human  race 
endure,  appears  both  from  the  threatening  denounced  against 
sin  before  the  fall,  and  the  sentence  which  was  pronounced, 
when  our  first  parents  had  sinned.  The  threatening  was, 
"  in  the  day  that  thou  eatest  thereof  thou  shalt  surely  die." 
Gen.  ii.  17.  And  when  our  first  parents  had  eaten  the  for- 
bidden fruit,  and  thereby  sinned,  sentence  dooming  them  to 
punishment,  because  they  had  sinned,  was  pronounced  upon 
them,  and  through  them  upon  the  human  race,  which  they 
represented.  In  this  sentence,  the  ground  was  cursed,  and 
mankind  were  doomed  in  sorrow  to  eat  of  its  fruits,  and 
finally  after  a  life  of  sorrow  to  return  unto  the  dust,  whence 
they  were  taken.  And  that  the  spiritual  miseries  of  the 
present  life,  and  the  miseries  of  those  who  perish,  in  a  future 
world,  are  the  consequents  and  punishments  of  sin,  is  taught 
by  texts  of  Scripture  too  numerous  to  quote.  In  addition  to 
the  above  considerations,  it  may  be  observed,  several  pas- 
sages are  expressly  and  directly  to  the  point.  This  is  the 
case  with  Rom.  vi.  33,  "  the  wages  of  sin  is  death,"  As  also 


172  THE  PUNISHMENT  OF  SIN.  [cH.  XVIII. 

Rom.  V.  12.  "  Wherefore  as  by  one  man  sin  entered  into 
the  world,  and  death  by  sin ;  and  so  death  passed  upon  all 
men,  for  that  all  have  sinned,"  and  Rom.  v.  21.  "  Sin  hath 
reigned  unto  death." 

The  preceding  considerations  indubitably  prove,  that  sin 
is  the  cause  of  misery. 

The  wages  of  sin,  or  the  miseries  which  are  the  conse- 
quences of  sin,  may  be  arranged  under  the  following  heads  ; 
the  miseries  of  this  life,  natural  death,  spiritual  death,  and 
eternal  death. 

1.  The  miseries  of  this  life  are  the  consequences  of  sin. 
National  calamities,  such  as  war,  famine,  pestilence,  storms, 
earthquakes,  and  the  like ;  individual  calamities,  such  as  the 
losses,  crosses,  and  disappointments  which  we  sutler  in  our 
pursuits,  possessions  and  friends  ;  the  reproach,  defamation 
and  disgrace  with  which  our  character  is  often  assailed ;  the 
pains  and  diseases  of  various  kinds,  which  are  laid  upon  our 
bodies ;  the  inward  anxieties  and  fears  of  mind  ;  and  the 
remorse  and  horror  of  conscience,  which  we  are  sometimes 
called  to  experience ;  all  these,  and  all  other  miseries  of  the 
present  life,  are  the  wages  of  sin. 

2.  Natural  death  is  a  consequence  of  sin.  By  natural 
death  is  meant,  the  dissolution  of  the  union  between  soul 
and  body.  On  account  of  sin,  we  are  doomed  to  return  unto 
the  dust,  whence  we  were  taken.  This  doom  was  pro- 
nounced upon  the  human  race,  as  soon  as  our  great  progeni- 
tor and  representative  had  sinned.  And  we  are  told,  "  By 
one  man  sin  entered  into  the  world,  and  death  by  sin;  and 
so  death  passed  upon  all  men,  for  that  all  have  sinned." 
Rom.  V.  12. 

3.  Another  of  the  miseries  brought  upon  us  by  sin  is 
spiritual  death.  By  this  is  meant,  the  loss  of  the  image  of 
God,  and  of  communion  with  him.  This  is  the  death  meant, 
Eph.  ii.  1.  "Dead  in  trespasses  and  sins."  The  image  of 
God  consists  in  knowledge,  righteousness  and  holiness.  Of 
this  image  fallen  man  is  destitute,  until  renewed  by  divine 
grace.  And  being  destitute  of  the  divine  image,  he  is  unfit 
for  communion  with  God. 

Communion  with  their  Creator  was  the  highest  source  of 
felicity,  to  our  first  parents,  in  Eden.  Transient  and  interrupted 
as  it  now  is,  it  is  the  chief  happiness  of  the  saints  on  earth; 
and  it  will  hereafter  constitute  their  highest  felicity  in  heaven. 
This  communion  has  been  lost  by  sin.  The  sinner  in  his 
natural  state  is  a  total  stranger  to  it.     And  with  the  loss  of 


CH.  XVIII.]  THE  PUNISHMENT  OF  SIN.  173 

coinrnunion  with  God,  he  has  lost  his  favour.  God  is  angry 
with  him  every  day.  And  though'he  grants  him  many  mer- 
cies as  under  a  dispensation  of  grace,  still  he  is  angry  with 
him ;  and  the  very  mercies  with  which  he  favours  him,  will 
eventually  prove  curses,  unless  he  obtains  the  pardon  of  his 
sins,  in  the  way,  which  God  in  infinite  mercy  has  opened. 

4.  The  last  and  most  dreadful  penal  consequence  of  sin  is 
eternal  death.  This  is  that  misery  after  this  life,  with  which 
the  word  of  God  threatens,  the  sinner.  It  briefly  consists, 
according  to  the  Scriptures,  in  banishment  from  God,  from 
heaven,  and  from  all  happiness,  into  positive  misery,  in  hell. 
This  place  of  future  torment  is  represented  in  the  word  of 
God,  as  a  prison,  a  bottomless  pit,  and  a  lake  which  burneth 
with  fire  and  brimstone.  There  the  lost  sinner  shall  be  as- 
sociated with  the  devil  and  his  angels.  There  shall  be  weep- 
ing, and  wailing,  and  gnashing  of  teeth.  There  the  worm 
dieth  not,  and  the  fire  is  not  quenched.  There  is  the  black- 
ness of  darkness.  There  is  no  rest  day  or  night ;  and  there 
must  be  drunk  the  wine  of  llie  wrath  of  Almighty  God, 
poured  out  without  mixture  into  the  cup  of  his  indignation. 
Such  are  the  representations,  which  the  word  of  God  gives, 
of  the  consequences  of  sin  in  a  future  state.  Misery  unmin- 
gled,  and  without  any  intermission,  and  inconceivably  dread- 
ful in  degree,  awaits  the  lost  sinner  as  the  wages  of  sin  after 
this  life.  And  what  inconceivably  heightens  this  misery  is, 
it  will  be  strictly  without  end. 

The  eternal  duration  of  the  future  torments  of  the  wicked, 
has  been  denied  by  many,  professing  to  believe  in  the  Scrip- 
tures as  the  word  of  God,  and  to  take  them  as  the  rule  of 
their  faith.  And  we  have  reason  to  fear,  that  many  are  en- 
couraging themselves  to  go  on  in  sin,  and  neglect  offered  sal- 
vation, through  a  belief,  or  at  least  a  hope,  that  if  they  should 
after  death  go  to  a  place  of  torment,  they  will  at  length  be 
delivered  from  it,  and  be  finally  happy.  And  there  is  great 
danger  that  they  may  continue  under  this  delusion,  until  they 
lift  up  their  eyes  in  hell,  and  find,  with  the  rich  man,  that 
there  is  an  impassable  gulf  fixed  between  them  and  the  place 
of  happiness.  It  is  therefore  important,  carefully  to  exa- 
mine this  subject.  The  question  is,  is  that  death  which  is 
the  wages  of  sin,  strictly  eternal  ?  Or,  in  other  words,  will 
the  future  misery  of  the  wicked  in  hell,  be  strictly  without 
end  ?     This  question  I  would  answer  in  the  affirmative. 

Some  arguments  have  been  drawn  from  reason  in  sup- 
15* 


174  THE  PUNISHMENT  OF  SIN.  [cH.   XVIII. 

port  of  this  doctrine,  but  I  will  wave  these,  and  confine  your 
attention  to  the  declarations  of  the  word  of  God. 

There  are  several  texts  of  Scripture,  in  which  it  is  ex- 
pressly asserted  that  the  future  misery  of  the  wicked  will  be 
everlasting  and  foi-  ever  ;  as  in  the  following,  Dan.  xii.  2. 
"  Many  of  them  that  sleep  in  the  dust  of  the  earth  shall 
awake,  some  to  everlasting  life,  and  some  to  shame  and  ever- 
lasting contempt."  Mat.  xviii.  8.  "  It  is  better  for  thee  to 
enter  into  life  halt  or  maimed,  rather  than  having  two  hands 
or  two  feet,  to  be  cast  into  everlasting  fire."  Mat.  xxv.  41, 
46.  "  Depart  from  me  ye  cursed,  into  everlasting  fire.  These 
shall  go  away  into  everlasting  punishment;  but  the  righteous 
into  life  eternal."  2  Thes.  i.  9.  "  Who  shall  be  punished 
with  everlasting  destruction."  2  Pet.  ii.  17.  "  To  whom 
the  mist  of  darkness  is  reserved  for  ever."  Jude  13.  "  To 
whom  is  reserved  the  blackness  of  darkness  for  ever."  Rev. 
xiv.  11."  The  smoke  of  their  torment  ascendeth  up  for  ever 
and  ever."  In  these  texts,  the  strongest  words  which  the 
original  languages  afford,  to  express  duration  without  end, 
even  the  very  same  that  are  used  to  set  forth  the  duration  of 
the  happiness  of  the  righteous,  and  the  duration  of  the  ex- 
istence of  God  himself,  are  used  to  express  the  duration  of 
the  future  misery  of  the  wicked. 

To  evade  the  force  of  these  texts,  some  have  said  that  the 
words  everlasting  and  for  ever,  in  the  texts  quoted,  do  not 
express  an  absolute  eternity  ;  and  the  reason  they  give  for 
this  opinion  is,  tliat  the  same  words  are  sometimes  used  in 
Scripture  to  express  a  limited  duration.  In  this  limited 
sense,  the  words  forever  must  be  understood,  when  in  a  cer- 
tain case  the  servant  was  said  to  be  bound  to  serve  his  mas- 
ter for  ever,  which  could  only  mean  to  the  end  of  his  life ; 
and  when  it  was  said  of  some  of  the  ceremonial  rites  of  the 
Jewish  religion,  that  they  were  to  be  statutes  for  ever,  which 
could  only  mean  to  the  end  of  that  dispensation.  But  in 
these  and  similar  instances,  there  is  something  in  the  nature 
of  the  thing  itself,  or  in  the  connexion  in  which  the  passage 
stands,  which  shows  that  the  word  is  to  be  understood  in  a 
limited  sense.  But  when  no  such  intimation  is  given;  and 
no  such  intimation  is  in  any  way  given,  in  the  passages 
which  have  been  quoted,  in  support  of  our  doctrine,  it  be- 
comes us  to  understand  the  words  everlasting  and  for  ever, 
in  their  proper  and  obvious  meaning. 

Besides  in  some  of  the  texts  which  have  been  quoted,  the 
duration  of  the  happiness  of  the  righteous,  and  of  the  punish- 


en.   XVni.]  THE  PUNISHMENT   OF  SIN.  175 

ment  of  the  wicked  are  placed  together ;  and  are  expressed 
by  the  same  word.  This  is  the  case,  Dan.  xii.  2,  "  Many 
of  them  that  sleep  in  the  dust  of  the  earth  shall  awake,  some 
to  everlasting  life,  and  some  to  shame  and  everlasting  con- 
tempt." And  Mat.  xxv.  46,  "  These  shall  go  away  into 
everlasting  punishment ;  but  the  righteous  into  life  eternal." 
In  both  these  texts,  the  same  original  word,  that  is  used  to 
express  the  duration  of  the  happiness  of  the  righteous,  is  also 
used  to  express  the  duration  of  the  misery  of  the  wicked. 
As  applied  to  the  righteous,  the  word  is  allowed  to  express  a 
duration,  strictly  without  end;  and  we  cannot,  with  any  pro- 
priety, avoid  understanding  it  in  the  same  sense,  as  applied 
to  the  wicked,  seeing  there  is  not  the  least  intimation  given, 
of  limitation  in  the  latter  case,  more  than  in  the  former. 
Scott  in  his  comments  upon  the  text  quoted  from  Matthew, 
well  observes  ;  "  He  must  be  blinded  indeed  by  Satan,  who 
will  risk  his  soul  on  interpreting  the  same  word  temporary 
in  one  clause,  and  eternal  in  another  of  the  same  verse." 

There  are  many  other  passages,  besides  those  already 
quoted,  which  either  directly  assert,  or  clearly  imply,  that 
the  future  punishments  of  the  wicked  will  be  strictly  with- 
out end. 

In  the  9th  chapter  of  Mark,  it  is  asserted  five  times,  that 
"  the  fire  never  shall  be  quenched,"  or  "  is  not  quenched ;" 
and  three  times,  tiiat  "  their  worm  dieth  not."  The  objec- 
tion made  to  the  texts  quoted  in  which  everlasting  and  for 
ever  are  used,-  weak  as  it  is,  cannot  with  the  least  shadow  of 
propriety  be  applied  to  those  just  mentioned.  For  if  the 
punishment  of  the  wicked  is  ever  to  come  to  an  end,  the  as- 
sertions are  not  true,  that  "  their  worm  dieth  not,  and  the  fire 
is  not  quenched."  For  on  this  supposition,  the  worm  will 
die,  and  the  fire  will  be  quenched  ;  though  the  former  should 
live,  and  the  latter  burn  ages  upon  ages. 

Again,  our  Saviour  warning  his  hearers  to  be  quickly  re- 
conciled unto  God,  before  they  were  cast  into  prison,  (by 
which  he  evidently  meant  the  prison  of  hell,)  said.  Mat.  v. 
26,  "  Verily  I  say  unto  thee,  thou  shall  by  no  means  come 
out  thence,  till  thou  hast  paid  the  uttermost  farthing."  This 
text  evidently  excludes  all  mercy  from  the  place  of  future 
misery,  and  teaches  that  sinners  sliall  be  dealt  with  there 
strictly  on  the  grouud  of  justice,  and  according  to  their  de- 
serts. But  it  is  contrary  to  the  whole  of  the  Scriptures,  that 
the  sinner  ever  can,  by  suff'ering,  satisfy  the  divine  j\islice 


176  THE  PUNISHMENT  OF   SIN.  [cH.  XVIII. 

and  make  an  atonement  for  his  sins.  Besides,  if  mercy  is  to 
be  excluded  from  hell,  the  influences  of  the  Holy  Spirit  to 
renew  and  sanctify  the  soul  must  of  course  be  excluded.  But 
it  is  evident  from  the  repeated  instructions  of  the  Scriptures, 
that  without  the  influences  of  the  Spirit,  the  sinner  instead  of 
forsaking  his  sins,  and  loving  God,  and  rendering  a  holy  obe- 
dience to  the  commandments  of  God,  will  wax  worse  and 
worse,  and  add  iniquity  to  iniquity.  Therefore  the  text  just 
quoted,  which  dooms  the  lost  sinner  to  be  confined  in  the 
prison  of  hell,  until  he  has  paid  the  uttermost  farthing,  ex- 
cludes all  liope  of  an  end  to  the  future  misery  of  the  wicked. 

Again,  lleb.  vi.  4,  5,  6,  we  read  of  certain  characters 
whom  it  is  impossible  to  renew  again  unto  repentance.  But 
the  word  of  God  expressly  assures  us,  that  without  repen- 
tance there  can  be  no  salvation ;  and  therefore,  here  are  cer- 
tain characters  described  whom  it  is  impossible  should  ever 
be  saved. 

Another  argument,  we  find  Mat.  xii.  32:  "Whosoever 
speaketh  against  the  Holy  Ghost,  it  shall  not  be  forgiven 
him,  neither  in  this  v;orld,  neither  in  the  world  to  come." 
Here  certain  characters  are  mentioned,  who  are  never  to  be 
forgiven.  But  without  forgiveness  there  certainly  cannot  be 
salvation,  consistently  with  the  Scriptures.  Therefore  the 
persons  meant  in  the  text  just  quoted,  can  never  be  released 
from  future  misery ;  and  if,  at  any  future  time,  though  it 
should  be  millions  of  ages  hence,  they  should  be  forgiven 
and  released,  it  would  not  be  true,  what  this  text  asserts, 
that  they  shall  not  be  forgiven  in  the  world  to  come. 

Again,  Christ  tells  us,  John  iii.  36:  "He  that  believeth 
not  the  Son,  shall  not  see  life."  And  to  the  Jews  he  said, 
John  viii.  21  :  "I  go  my  way,  and  ye  shall  seek  me,  and 
shall  die  in  your  sins :  whither  I  go,  ye  cannot  come."  But 
if  the  wicked  are  finally  to  be  released  from  misery  and 
saved,  these  texts  are  not  true.  For  then  they  would  finally 
see  life,  and  come  where  Christ  has  gone,  notwithstanding 
he  has  explicitly  declared  they  shall  not. 

Another  proof  of  the  strict  eternity  of  the  future  torments 
of  the  wicked,  we  have  in  the  parable  of  the  rich  man  and 
Lazarus,  recorded  Luke  xvi.  When  the  rich  man  in  hell 
lifted  up  his  eyes  being  in  torments,  and  begged  that  Lazarus 
might  be  sent  to  him,  to  cool  his  tongue  with  a  drop  of  wa- 
ter, he  was  told :  "  Between  us  and  you  there  is  a  great  gulf 
fixed:  so  that  they  which  would  pass  from  hence  to  you. 


CH.  XVIII.]  THE  PUNISHMENT  OF  SIN.  177 

cannot;  neither  can  they  pass  to  us,  that  would  come  from 
thence."  This  text  pointedly  contradicts  the  sentiment  that 
the  wicked  may  pass  from  hell  to  heaven. 

Once  more,  we  have  a  decided  proof  of  our  doctrine,  in 
what  our  Saviour  said  respecting  Judas.  Mat.  xxvt.  24. 
"  The  Son  of  man  goeth,  as  it  is  written  of  him :  but  wo 
unto  that  man  by  whom  the  Son  of  man  is  betrayed  !  It  had 
been  good  for  that  man  if  he  had  not  been  born."  If  Judas 
should  ever  pass  from  his  own  place  of  torment,  whither  he 
has  gone,  into  eternal  happiness,  it  was  not  truly  said,  "it 
had  been  good  for  that  man,  if  he  had  not  been  born."  For 
suppose  he  should  spend  millions  of  millions  of  ages  in 
misery,  and  then  be  released,  and  pass  into  a  state  of  endless 
happiness,  the  duration  of  his  misery  would  be  short,  com- 
pared with  that  of  his  happiness,  since  time,  however  long, 
bears  an  inconceivably  small  proportion  to  eternity ;  and, 
therefore,  Judas  would,  in  the  course  of  his  existence,  re- 
ceive incomparably  more  happiness  than  misery;  and,  con- 
sequently, it  was  good  for  that  man  that  he  was  born.  But 
this  conclusion  to  which  we  are  inevitably  driven,  on  the 
supposition  that  Judas  may,  at  some  future  period,  be  re- 
^leased  from  torment,  directly  contradicts  the  assertion  of  our 
Saviour:  "  It  had  been  good  for  that  man,  if  he  had  not  been 
born;"  and  therefore  must  be  false;  and,  consequently,  the 
sufferings  of  Judas  must  be  literally  without  end. 

From  the  foregoing  arguments  the  conclusion  is  confi- 
dently drawn,  that  the  state  of  the  lost  sinner  in  the  future 
world  will  be  absolutely  hopeless;  and  that  his  torment  will 
be  strictly  without  end. 

When  we  look  at  the  arguments  on  this  subject,  we  may 
well  be  filled  with  astonishment  that  there  should  be  per- 
sons, having  the  Bible  in  their  hands,  and  professing  to  be- 
lieve its  contents,  who  can  for  a  moment  doubt  the  truth  of 
this  doctrine,  so  frequently,  plainly,  and  unequivocally 
taught.  But  the  heart  of  man  is  deceitful  above  all  things 
and  desperately  wicked ;  and  the  wickedness  of  the  heart 
blinds  the  mind,  and  often  leads  men  to  believe,  or  at  least 
to  hope,  that  things  are  true,  or  untrue,  as  they  wish  them  to 
be.  If  there  is  a  place  of  future  torment,  or  if  this  torment 
be  endless,  they  are  sensible  it  must  be  ill  with  them;  and 
therefore  they  endeavour  to  persuade  themselves  that  these 
things  are  not  so,  and  readily  lay  hold  of  every  thing  which 
may  increase  and  strengthen  this  persuasion,  until  they  have 
brought  their  belief,  or  at  least  their  hope,  to  their  wishes, 
and  their  consciences  are  quieted,  and  they  can  give  a  looser 


178  THE  PUNISHMENT  OF  SIN.  [CH.  XVIII. 

rein  to  then*  vicious  inclinations.  This  is  doubtless  the  way 
in  which  many  are  led  to  adopt,  in  opposition  to  the  plain 
and  repeated  instructions  of  Scripture,  the  scheme  of  univer- 
sal salvation. 

But  because  wicked  men,  with  the  aid  of  the  great  de- 
stroyer, who  was  a  liar  and  a  murderer  from  the  beginning, 
have  persuaded  themselves  that  future  misery  will  not  be 
without  end;  but  that  even  if  they  should  go  there  for  a  time, 
they  shall  finally  be  happy ;  the  word  of  God  will  not  fail. 
The  great  deceiver  preached  this  doctrine  to  our  first  parents 
in  Paradise,  saying  to  them  "  ye  shall  not  surely  die." 
They  believed  him,  and  found,  when  it  was  too  late,  that 
they  had  believed  a  lie.  And  thus  will  all  who  trust  to  the 
same  lying  words,  and  die  in  their  sins,  be  disappointed, 
and  find,  when  it  will  be  for  ever  too  late  to  retract  and 
repent,  that  they  have  believed  a  lie.  If  there  was  only  a 
probability,  or  even  a  possibility,  that  the  doctrine  of  the 
strict  eternity  of  future  torments  might  be  true,  it  would 
certainly  be  wise  to  be  prepared  to  find  it  true ;  and  it  would 
be  great  folly  to  continue  for  a  day  unprepared  to  find  it  true, 
as  long  as  there  is  the  least  ground  to  believe  or  to  fear  that 
it  may  be  true.  What  must  we  say  then  of  the  folly  of 
those,  who  under  such  a  blaze  of  evidence  as  the  Scrip- 
tures afford  on  this  subject,  are  living  in  impenitence  and 
unbelief? 


CHAPTER  XIX. 


THE  COVENANT  OF  GRACE. 

We  have,  in  a  series  of  chapters,  considered  the  fallen, 
sinful,  and  ruined  state  of  the  human  race.  In  the  last  of 
these,  the  punishment  due  to  sin  was  considered.  This 
was  shown  to  be  eternal  death.  To  this  the  law  of  God 
condemns  the  whole  human  race  on  account  of  sin.  Hence 
arises  a  most  important  question. 

Is  there  any  hope  for  ruined  man  ?  This  question,  the 
light  of  nature  cannot  answer. 

Reason  may  teach  us  that  we  are  ruined,  but  it  cannot 
discover  to  us  a  way  of  deliverance.  But  the  revealed  word 
of  God  answers  this  question  in  the  affirmative.  It  teaches 
us  that  there  is  a  way  of  recovery  for  sinners,  from  the  ruin 
brought  upon  them,  by  the  fall  and  sin. 

The  covenant  of  works   being  broken,  God  has  been 


CH.  XIX.3  THE  COVENANT  OF  GRACE.  179 

pleased  in  infinite  mercy,  to  reveal  a  new  covenant  of  grace, 
made  in  and  through  the  Lord  Jesus  Christ,  as  mediator. 
In  this  covenant,  God  offers  and  extends  mercy  to  sinners. 

This  opens  to  us  a  new,  and  exceedingly  important  branch 
of  the  system  of  religion ;  viz.  the  recovery  of  ruined  man. 
We  have  seen  his  ruin.  Let  us  now  contemplate  the  way 
of  recovery.  And  the  first  thing  which  naturally  claims  our 
attention  is  the  nature  of  the  covenant  of  grace. 

The  doctrine  is  contained  in  our  Catechism  in  the  answer 
to  the  20th  question. 

"  Did  God  leave  all  mankind  to  perish  in  the  estate  of 
sin  and  misery  ? 

"  God  having,  out  of  his  mere  good  pleasure,  from  all 
eternitij,  elected  some  to  everlasting  life,  did  enter  into  a  co- 
venant of  grace,  to  deliver  them  out  of  the  estate  of  sin  and 
misery,  and  to  bring  them  into  a  state  of  scdvation  by  a 
Redeemer." 

The  plan  of  salvation  through  a  Redeemer,  revealed  in 
the  gospel,  is  called  the  covenant  of  grace,  because  all  the 
blessings  therein  promised  are  entirely  gratuitous  and  un- 
merited. 

The  parties  in  this  covenant  are,  God  offended,  man  the 
offender,  and  Christ  as  mediator  between  God  and  man  to 
reconcile  them  to  each  other. 

The  covenant  of  grace  may  be  said  to  consist  of  two 
great  branches;  one  of  which  respects  what  the  Mediator 
was  to  do,  and  the  consequent  glory  which  was  to  accrue  to 
himself;  and  the  other,  the  blessings,  which  in  consequence 
of  his  mediation,  should  be  extended  to  believing  sinners. 

The  former  of  these  has  been  called  the  covencmt  of 
redemption.  That  there  was  such  a  compact  between  the 
Father  and  the  Son,  as  is  called  the  covenant  of  redemption, 
the  Scriptures  abundantly  teach.  The  substance  of  this 
covenant  may  be  found  in  the  following  passages.  Is.  xlii. 
1,  4,  6.  "Behold  my  servant,  whom  I  uphold;  mine  elect, 
in  whom  my  soul  delighteth.  He  shall  not  fail  nor  be  dis- 
couraged, till  he  have  set  judgment  in  the  earth:  and  the 
isles  shall  wait  for  his  law.  I  the  Lord  have  called  thee  in 
righteousness,  and  will  hold  thine  hand,  and  will  keep  thee, 
and  give  thee  for  a  covenant  of  the  people,  for  a  light  of  the 
Gentiles."  Is.  liii,  10,  11,  12.  "  Yet  it  pleased  the  Lord  to 
bruise  him ;  he  hath  put  him  to  grief:  when  thou  shall  make 
his  soul  an  offering  for  sin,  he  shall  see  his  seed,  he  shall 
prolong  his  days,  and  the  pleasnre  of  the  Lord  shall  prosper 


180  THE  COVENANT  OF  GRACE.  [cH.  XIX. 

in  his  hand.  He  shall  see  of  the  travail  of  his  soul,  and 
shall  be  satisfied:  by  his  knowledge  shall  my  righteous  ser- 
vant justify  many  ;  for  he  shall  bear  their  iniquities.  There- 
fore will  I  divide  him  a  portion  with  the  great,  and  he  shall 
divide  the  spoil  with  the  strong ;  because  he  hath  poured  out 
his  soul  unlo  death."  Is.  xlix.  6.  "  And  he  said,  it  is  a 
light  thing  that  thou  shouldest  be  my  servant  to  raise  up  the 
tribes  of  Jacob,  and  to  restore  the  preserved  of  Israel:  I  will 
also  give  thee  for  a  light  to  the  Gentiles,  that  thou  mayest 
be  my  salvation  unto  the  end  of  the  earth."  Ps.  ii.  8. 
"  Ask  of  me,  and  I  shall  give  thee  the  heathen  for  thine 
inheritance,  and  the  uttermost  parts  of  the  earth  for  thy 
possession." 

In  the  foregoing  passages,  the  Father  expressed  his  will, 
that  the  Son  should  become  a  mediator,  and  do  every  thing 
requisite,  to  render  it  consistent  with  the  divine  perfections 
to  save  sinners.  He  called  his  Son  to  undertake  this  office, 
and  expressed  his  will  that  he  should  bear  the  iniquities  of 
those,  whom  he  should  afterwards  justify  ;  and  that  he  should 
be  bruised  and  put  to  grief,  pour  out  his  soul  unto  death, 
and  make  his  soul  an  otfering  for  sin.  And  the  Father  in 
these  passages  promised  to  the  Son,  that  he  should  not  fail 
nor  be  discouraged  in  the  undertaking;  that  he  would  uphold 
and  keep  him;  and  that  he  should  see  his  seed,  justify 
many,  have  a  portion  with  the  great,  divide  the  spoil  with 
the  strong,  raise  up  the  tribes  of  Jacob,  be  a  light  to  the 
Gentiles,  and  have  the  Heathen  for  his  inheritance,  and  the 
uttermost  parts  of  the  earth  for  his  possession. 

To  these  propositions  of  the  Father,  thus  expressing  his 
will,  the  Son  replied,  engaging  to  do  his  will,  as  in  the  40th 
Psalm,  quoted  by  the  Apostle  and  applied  to  Christ  in  the 
10th  chapter  of  the  Epistle  to  the  Hebrews.  "  Sacrifice  and 
offering  thou  didst  not  desire  ;  mine  ears  hast  thou  opened ; 
burnt-offering  and  sin-ofl'ering  hast  thou  not  required.  Then 
said  I,  lo,  I  come  :  in  the  volume  of  the  book  it  is  written  of 
me,  I  delight  to  do  thy  will,  O  my  God :  yea,  thy  law  is 
within  my  lieart." 

Agreeably  to  this  engagement  between  the  Father  and  the 
Son,  we  find  the  latter,  after  he  had  become  incarnate,  and 
when  he  drew  near  the  end  of  his  course  of  obedience, 
claiming,  with  confidence,  the  stipulated  reward,  saying  to 
his  Father,  John  xvii.  4,  5,  "  I  have  glorified  thee  on  the 
earth  :  I  have  finished  the  work,  which  thou  gavest  me  to 
do.     And  now,  O  Father,  glorify  thou  me  with  thine  own 


CH.  XIX.3  THE  COVENANT  OF  GRACE.  181 

self,  with  the  glory  which  I  had  with  thee  before  the  world 
was."  Such  was  the  covenant  between  the  Father  and  the 
Son  about  our  salvation,  commonly  called  the  covenant  of 
redemption.  And  on  this  compact  is  founded  that  branch  of 
the  covenant  of  grace,  which  more  immediately  respects  us. 
In  consequence  of  the  engagement  of  the  Son  to  do  the  will 
of  the  Father,  by  making  his  soul  an  offering  for  sin,  the 
Father  graciously  engaged,  to  pardon,  receive  into  favour, 
and  crown  with-  eternal  life,  all  who  should  believe  in  his 
Son. 

In  the  covenant  of  grace,  each  of  the  three  persons  of  the 
Trinity,  in  his  personal  character,  acts  a  distinct  part.  The 
Father  requires  and  receives  satisfaction  for  sin,  that  the  di- 
vine perfections  and  law  may  be  maintained  ;  the  Son  makes 
the  required  satisfaction  ;  and  the  Holy  Spirit,  in  subservi- 
ency to  the  Son,  brings  those  given  to  Christ,  by  tlie  Father, 
in  the  covenant  of  redemption,  to  a  saving  knowledge  of  the 
Saviour,  and  union  to  him ;  and  in  him  to  the  possession  of 
the  benefits  of  his  mediation. 

The  next  thing  to  be  noticed,  in  explaining  the  nature  of 
the  covenant  of  grace,  is,  whether  this  covenant  is  condi- 
tional? or  whether  there  be  any  conditions,  on  which  the 
bestowing  of  the  blessings  of  the  covenant  on  sinners  depend  ? 

To  this  question  I  answer,  the  bestowing  of  the  blessings 
of  the  covenant  on  sinners,  depended  on  the  obedience  and 
death  of  Christ ;  and  they  are  bestowed  on  account  of  his 
obedience  and  death.  And  he  having  fulfilled  his  engage- 
ment to  the  Father,  in  obeying  the  law,  and  suffering  its  p»- 
nalty,  may  claim  as  his  right,  the  extension  of  the  blessings 
of  the  covenant  to  those  whom  the  Father  had  given  him  in 
the  covenant  of  redemption.  So  that  as  it  respects  what 
Christ  was  to  do,  the  covenant  of  grace  was  strictly  condi- 
tional. 

But  as  it  respects  the  sinner,  whether  any  thing  on  his 
part,  can  be  properly  called  a  condition  of  the  covenant,  is 
disputed.  If,  by  a  condition,  we  understand  that,  which 
when  performed,  gives  a  right  to  the  performer  to  claim  as 
his  due,  what  is  promised  in  the  covenant,  it  is  certain  that 
nothing  on  man's  part  can  be  called  a  condition  of  the  cove- 
nant of  grace  ;  for  nothing  done  by  man  can  be,  in  the  least 
degree,  the  meritorious  and  procuring  cause  of  his  salvation. 
The  righteousness  of  Christ  alone  is  the  meritorious  condi- 
tion of  a  sinner's  salvation.  Besides,  those  very  things, 
which  are  sometimes  called  conditions  of  the  covenant,  as 
16 


182  THE  COVENANT  OF   GRACE.  [cH.  XIX. 

faith  and  repentance,  are  themselves,  really,  the  promises  of 
the  covenant ;  they  are  the  gift  of  God,  and  are  wrought  in 
the  elect,  without  any  regard  to  their  previous  character,  in 
consequence  of  the  promises  made  to  Christ,  their  head  in 
the  covenant  of  grace,  on  condition  of  his  obedience. 

But  if  we  consider  the  promises  of  the  covenant  of  grace, 
only  as  they  relate  to  the  final  blessings,  and  not  to  the 
means  ;  and  consider  a  condition  as  that  which  according  to 
the  divine  constitution,  is  necessarily  connected  with  and 
precedes  the  bestowing  of  the  final  blessings  ;  then  faith  is  a 
condition  of  the  covenant  of  grace.  For  although  faith  is 
not,  in  the  least  degree,  the  meritorious  cause  of  our  salva- 
tion; yet,  it  is  essentially  connected  therewith,  insomuch 
that  while  he  that  believeth  shall  be  saved,  he  that  believeth 
not  shall  be  damned. 

Let  us  next  take  a  brief  view  of  the  articles  of  the  cove- 
nant of  grace,  as  they  respect  God  and  man  ;  or  of  what  is 
promised  on  the  part  of  God,  and  what  is  engaged  on  the 
part  of  man. 

They  are  all  summed  up  in  the  following  text  of  Scripture. 
Heb.  viii.  10.  "  I  will  be  to  them  a  God,  and  they  shall  be 
to  me  a  people."  This  verse  includes  the  sum  of  all  the 
blessings  promised  on  the  part  of  God ;  and  the  sum  of  all 
the  duties  required  on  the  part  of  man. 

"  I  will  be  to  them  a  God,"  imports  that  God  is  reconciled 
to  those  to  whom  he  makes  this  promise;  that  he  has  par- 
doned their  sins  and  received  them  into  favour;  that  he  is 
their  friend  and  Father;  that  he  has  given  them  a  title  to  eter- 
nal life,  and  will  admit  them  to  the  heavenly  kingdom  here- 
after, to  dwell  for  ever  in  his  presence;  that  they  have  an  in- 
terest in  his  attributes,  in  his  power  to  protect  them,  his 
wisdom  to  direct  them,  his  mercy  to  pity  and  pardon  them, 
his  grace  to  sanctify  them,  his  all-sufficiency  to  supply  all 
their  wants,  and  his  faithfulness  to  fulfil  all  his  promises; 
that  each  person  of  the  Trinity  is  theirs  in  his  personal  cha- 
racter, to  perform  for  them  his  peculiar  work  in  the  plan  of 
salvation  ;  that  the  Father  is  their  Father,  and  they  his  adopt- 
ed children,  the  Son  their  Redeemer,  their  prophet  to  en- 
lighten and  instruct  them,  their  priest  to  atone  and  intercede 
for  them,  and  their  king  to  rule  in,  over,  and  for  them,  and 
the  Holy  Ghost  their  saiTCtifier  and  comforter;  and  that  they 
have  a  property  in  those  things  that  belong  to  God ;  and 
that  all  things  are,  in  a  certain  sense  theirs.  And  this  the 
Apostle  asserted,  1  Cor.  iii.  21,  22.    "  All  things  are  yours ; 


CH.  XIX.]  THE  COVENANT  OF   GRACE.  183 

whether  Paul,  or  ApoUos,  or  Cephas,  or  the  world,  or  life, 
or  death,  or  things  present,  or  things  to  come ;  all  are  yours." 

The  duties  obligatory  upon  man  in  this  covenant  are  sum- 
med up  in  this  clause,  "  they  shall  be  my  people."  This 
imports  faith  in  Jesus  Christ,  repentance  unto  life,  and  a 
holy  walk  with  God,  in  the  ways  of  his  commandments. 
And  here  it  may  be  proper  to  remark,  that  while  these  duties 
are  required  of  those  in  the  covenant  of  grace,  it  is  one  of 
the  precious  excellencies  of  this  covenant,  that  grace  to  en- 
able to  the  performance  of  these  duties  is  a  part  of  the  pro- 
mises on  the  part  of  God.  While  he  requires  faith,  actually 
to  interest  in  the  merits  of  Christ,  "  he  promiseth  and  giveth 
his  Holy  Spirit  to  all  his  elect,  to  work  in  them  that  faith, 
with  all  other  saving  graces,  and  to  enable  them  unto  all  holy 
obedience,'' — (Larg;.  Cat.) 

Another  point  which  claims  our  attention,  in  illustrating 
the  nature  of  the  covenant  of  grace,  is,  whether  it  contains 
any  tlireatenings?  On  this  point  I  would  observe,  it  is  cer- 
tain threatenings  are  denounced  against  the  despisers  and 
neglecters  of  this  covenant.  As  in  John  iii.  19.  "This  is 
the  condemnation,  that  light  is  come  into  the  world,  and  men 
loved  darkness,  rather  than  light."  And  Heb.  ii.  3.  "  How 
shall  we  escape  if  we  neglect  so  great  salvation?"  There 
are  many  other  similar  texts.  But  although  there  are  such 
threatenings,  which  have  a  peculiar  respect  to  the  covenant 
of  grace,  yet,  perhaps  we  may  properly  say,  that  the  cove- 
nant of  grace  itself,  contains  no  threatenings,  and  that  these 
threatenings  belong  to  the  law.  For  the  law  requires  men 
to  embrace  with  a  true  faith,  every  truth  made  known  by 
God ;  and  therefore  it  requires  faith  in  the  gospel  of  Christ, 
or  covenant  of  grace,  and  pronounces  cursed,  and  dooms  to 
an  aggravated  punishment,  every  one  who  does  not  embrace 
the  Gospel. 

The  covenant  of  grace  was  made  in  Christ  from  eternity, 
as  we  learn  from  2  Tim.  i.  9.  "  Who  hath  saved  us,  and 
called  us  with  an  holy  calling,  not  according  to  our  works, 
but  according  to  his  own  purpose  and  grace,  which  was 
given  us  in  Christ  Jesus  before  the  world  began." 

In  time,  after  man  was  created  and  had  actually  fallen, 
this  grace  appeared,  this  covenant  was  revealed.  It  was  re- 
vealed to  our  first  parents  immediately  after  the  fall,  in  the 
promise  that  the  seed  of  the  woman  should  bruise  the  ser- 
pent's head.  And  it  continued  to  be  more  and  more  clearly 
unfolded,  until  in  the  fulness  of  time  the  Saviour  appeared  in 
the  flesh. 


184  THE   COVENANT   OF   GRACE.  [CH.  XIX. 

The  covenant  has  always  been  one  and  the  same  ;  and  all 
of  our  race  who  have  been  saved,  have  obtained  salvation  in 
and  through  this  covenant;  though  it  is  differently  dispensed 
under  the  New  Testament,  from  what  it  was  under  the  Old. 
In  and  through  this  covenant  the  saints  who  lived  before  the 
manifestation  of  the  Saviour  in  the  flesh  were  saved.  Christ 
was  then  a  surety.  And  although  he  had  not  yet  made  satis- 
faction for  sin,  yet  being  an  infallible  surety,  who  had  en- 
gaged in  due  time  to  make  the  required  satisfaction,  they 
were  saved  through  faith  in  him  as  to  come.  Christ  and  his 
sacrifice  were  exhibited  to  them  in  the  promises,  prophecies, 
types  and  ordinances  of  the  Old  Testament.  And  through 
these  they  beheld  him,  believed  in  him,  and  received  the  re- 
mission of  their  sins,  and  eternal  salvation.  When  in  the 
fulness  of  lime  the  Saviour  appeared  in  the  flesh,  and  ful- 
filled the  work  which  he  had  engaged  to  do,  the  old  dispen- 
sation of  the  covenant  ceased,  and  a  new  order  of  things  was 
introduced.  The  manner  of  dispensing  the  covenant  was 
changed ;  but  the  covenant  itself  still  remained  the  same. 

Before  we  close  this  general  view  of  the  nature  of  the  co- 
venant of  grace,  it  may  be  proper  to  notice  some  points  of 
agreement,  and  some  of  difference  between  this  covenant  and 
that  of  works. 

They  agree,  in  that  the  auther  of  both  is  God,  in  both 
God  and  man  are  parties,  in  both  are  promises  of  eternal 
life,  and  the  great  end  of  both  is  the  glory  of  God. 

They  differ  in  many  important  respects.  The  covenant 
of  works  did  not  admit  of  a  mediator;  but  the  covenant  of 
grace  is  made  in  and  through  a  mediator.  The  former  was 
made  with  innocent  man  ;  the  latter,  through  Christ,  with 
sinful  man.  The  promises  of  the  covenant  of  works  depen- 
ded on  man's  own  obedience  ;  those  of  the  covenant  of  grace 
on  the  obedience  of  Christ.  The  tenor  of  the  former,  in  its 
language  to  man,  was,  "  do  this  and  live ;"  the  tenor  of  the 
latter  is,  "  believe  and  be  saved."  And  in  the  first,  man  was 
left  to  stand  in  his  own  strength  and  he  fell ;  in  the  last,  his 
continuance  in  the  covenant  depends,  not  on  himself,  but  on 
Christ,  who  is  an  Almighty  Saviour,  and  who  will  suffer 
none  to  be  lost,  that  the  Father  hath  given  him.  It  is  there- 
fore a  sure  and  infallible  way  of  life.  The  mercies  of  the 
antitypical  David  are  sure  mercies.  The  covenant  is  an 
everlasting  covenant.  And  those  in  it  cannot  perish  ;  for  it 
is  ordered  in  all  things  and  sure. 


185 


CHAPTER  XX. 

DIFFERENCE  OP  THE  OLD  AND  NEW  TESTAMENTS. 

The  covenant  of  grace  was  made  from  eternity,  with 
Christ,  as  head  of  his  chosen  people.  When  man  was  crea- 
ted and  had  fallen,  it  was  revealed.  New  and  clearer  reve- 
lations were  from  time  to  time  given.  God  at  sundry  times, 
and  in  divers  manners  spake  on  this  subject  to  tlie  fathers 
who  lived  under  the  Old  Testament.  At  length,  in  the  ful- 
ness of  time,  the  Saviour,  in  and  through  whom  the  cove- 
nant of  grace  was  made,  was  revealed  in  the  Hesh ;  and  the 
covenant,  though  it  continued  the  same,  was  dispensed  in  a 
different  manner. 

The  object  of  this  chapter  is  to  point  out  the  difference  be- 
tween the  Old  and  the  Neiv  Testaments. 

The  difference  does  not  consist  in  substance.  Both  Tes- 
taments are  substantially  the  same.  The  substance  of  both 
is  the  covenant  of  grace,  made  in  and  through  Christ.  The 
substance  of  what  God,  at  sundry  times,  and  in  divers  man- 
ners, spake  to  the  fathers  by  the  prophets,  was  the  same 
with  what,  in  these  last  days,  he  hath  spoken  to  us  by  his 
Son.  Both  Testaments  contain  the  same  covenant  of  grace. 
That  this  covenant  existed  under  the  Old  Testament,  and 
that  the  saints,  in  that  period,  were  saved  in  it,  through 
Christ,  as  they  now  are,  is  abundantly  evident  from  the 
Scriptures.  Acts  xv.  11,  we  read,  "Through  the  grace  of 
the  Lord  Jesus  Christ,  we,"  that  is  they  who  live  since  the 
coming  of  Christ,  "shall  be  saved,  even  as  they,"  that  is  the 
fathers,  under  the  Old  Testament,  as  appears  from  the  pre- 
ceding verse.  The  covenant  of  grace  made  with  believers  in 
the  New  Testament  is  the  very  same  with  that  which  God 
formerly  made  with  Abraham.  This  appears  from  the  fol- 
lowing texts.  Peter  in  an  address  to  the  Jews,  Acts  iii.  25, 
said  :  "  ye  are  the  children  of  the  prophets,  and  of  the  cove- 
nant which  God  made  with  our  fathers,  saying  unto  Abra- 
ham, and  in  thy  seed  shall  all  the  kindreds  of  the  earth  be 
blessed."  And  in  the  next  verse,  he  gave  this  as  a  reason, 
why  the  gospel  of  Christ  was  first  preached  unto  the  Jews. 
And  Paul,  Gal.  iii.  8,  asserts,  that  the  gospel  was  preached 
unto  Abraham,  in  that  article  of  the  covenant  made  with  him, 
"  In  thee  shall  all  nations  be  blessed."  And  in  the  17th 
16* 


186  DIFFERENCE   OF  THE  [CH.  XX. 

verse  of  the  same  chapter,  he  tells  us,  that  the  covenant  made 
with  Abraham,  "  was  confirmed  of  God  in  Christ." 

Again,  the  Old  Testament  contains  numerous  promises  of 
the  covenant  of  grace.  We  therein  find  promises  of  justifi- 
cation, of  sanctification,  of  spiritual  comforts  in  this  life,  and 
of  eternal  blessedness  beyond  the  grave. 

Further  the  Scriptures  teach  that  saints  under  the  Old 
Testament,  were  saved  in  the  same  way  as  they  are  under 
the  New,  viz :  through  faith  ;  Gen.  xv.  6,  we  read,  "  and 
he  (that  is,  Abraham)  believed  in  the  Lord;  and  he  counted 
it  to  him  for  righteousness."  And  the  Apostle  Paul  in  his 
Epistles  to  the  Romans  and  the  Galatians,  proposes  this  as 
an  example  of  the  way,  in  which  we  under  the  gospel  are  to 
be  justified.  And  the  prophet  Habakkuk,  taught  "  the  just 
shall  live  by  his  faith.''  Hab.  ii.  4. 

Again,  that  the  Old  Testament  contained  the  covenant  of 
grace,  is  also  proved  from  what  the  Apostle  said  respecting 
the  law,  Gal.  iii.  24,  "  the  law  was  our  school-master  to 
bring  us  unto  Christ."  And  Rom.  x.  4,  "  Christ  is  the  end 
of  tlie  law  for  righteousness." 

Once  more,  the  same  is  proved  by  this  consideration. 
The  New  Testament  teaches  that  there  is  salvation  in  no 
other  but  Christ;  but  undoubtedly,  many  under  the  Old 
Testament  were  saved.  Therefore  they  were  saved  through 
Christ,  in  the  covenant  of  grace  ;  and  consequently  the  cove- 
nant of  grace  existed  under  the  Old  Testament, 

The  preceding  arguments  clearly  show  that  the  difference 
between  the  Old  and  New  Testaments  does  not  consist  in 
substance.  The  substance  of  both  is  the  same  ;  the  covenant 
of  grace  made  in  and  through  Christ. 

The  difference  between  the  Old  and  New  Testaments, 
consists  in  the  manner  of  dispensing  the  grace  of  the  cove- 
nant. And  in  this  respect  the  two  Testaments  differ  in  the 
following  particulars.  Under  the  Old  Testament  the  Saviour 
had  not  yet  come,  the  New  exhibits  him  as  manifested  in 
the  flesh ;  the  Old  was  more  obscure,  the  New  is  more 
clear;  the  Old  was  more  severe,  the  New  is  more  mild;  the 
former  had  less,  the  latter  has  more,  of  liberty  ;  in  the  first 
the  grace  of  the  covenant  was  more  confined  in  its  applica- 
tion, in  the  last  it  is  more  extended  ;  the  dispensation  of  the 
Old  was  to  be  antiquated,  and  to  give  place  to  another,  the 
dispensation  of  the  New  is  to  continue  until  the  end  of  time. 

Let  us  proceed  to  the  illustration  and  proof  of  these  points 
of  difference. 


i 


CH.  XX.]  OLD  AND  NEW   TESTAMENTS.  187 

1.  Under  the  Old  Testament  the  Saviour  had  not  yet 
come ;  under  the  New  he  is  come.  Under  the  Old  Testa- 
ment, the  saints  looked  forward  through  the  promises,  pro- 
phecies, types,  and  ordinances  of  that  time,  to  the  Saviour, 
in  whose  character  and  work,  they  were,  by  these,  in- 
structed ;  and  who,  they  were  hereby  taught  to  believe, 
would  be  revealed  in  the  fulness  of  time  to  work  out  salva- 
tion. And  acting  faith  on  him  as  about  to  come,  and  trust- 
ing to  that  righteousness,  which  they  believed  he  would 
work  out,  they  were  saved.  But  under  the  New  Testament, 
believers  act  faith  upon  a  Saviour  as  already  come,  and  trust 
in  his  righteousness,  as  already  wrought  out.  In  this  respect 
the  privileges  of  those,  who  live  under  the  New  Testament 
dispensation,  far  exceed  the  privileges  of  those  who  lived 
under  the  Old.  This  our  Saviour  taught  his  disciples,  when 
he  said,  "  Blessed  are  the  eyes  which  see  the  things  that  ye 
see.  For  I  tell  you,  that  many  prophets  and  kings  have 
desired  to  see  those  things  which  ye  see,  and  have  not  seen 
them,  and  to  hear  those  things  which  ye  hear  and  have  not 
heard  them."     Luke  x.  23,  24. 

2.  The  Old  and  New  Testaments  differed  in  respect  of 
the  degree  of  spiritual  light  which  each  contained.  The  Old 
was  more  obscure,  the  New  is  far  more  clear.  The  Old 
was  comparatively  a  time  of  night,  the  New  is  a  time  of 
day.  In  the  Old,  the  Sun  of  Righteousness  had  not  yet 
risen,  though  his  rising  was  expected.  Believers  of  that 
day,  it  is  true,  enjoyed  his  light,  sufficiently  to  guide  them 
to  the  desired  rest  of  heaven ;  yet  it  was  only  a  reflected 
light,  through  the  medium  of  other  bodies,  such  as  types 
and  ordinances,  like  the  light  which  the  planets  and  moon, 
receive  from  the  sun,  in  the  night,  and  reflect  to  us.  But  in 
the  New  Testament,  the  Sun  of  Righteousness  hath  risen, 
and  shines  directly  upon  us,  like  the  natural  sun  in  the  day. 

The  Saviour,  and  the  grace  of  God  through  him  were  in 
the  Old  Testament,  exhibited  in  promises,  prophecies,  sacri- 
fices, circumcision,  the  passover,  and  other  types  and  ordi- 
nances. At  first,  these  afforded  only  a  gleam  of  light ;  but 
by  degrees,  the  light  increased,  and  became  clearer,  as  the 
time  of  the  rising  of  the  Sun  of  Righteousness  approached. 
In  that  day  faith  had  to  embrace  Christ  and  salvation  through 
him,  through  such  promises  as,  that  the  seed  of  the  woman 
should  bruise  the  serpent's  head  ;  Gen.  iii,  15.  That  in  the 
Seed  of  Abraham  should  all  the  nations  of  the  earth  be 
blessed ;  Gen.  xxii.  18.     That  from  Judah  should  Shiloh 


188  DIFFERENCE  OF  THE  [CH.  XX. 

come,  unto  whom  should  be  the  gathering  of  the  people ; 
Gen.  xlix.  10.  That  a  Prophet  like  unto  Moses  would 
God  raise  up,  Deut.  xviii.  18,  These  and  many  other 
promises,  as  to  their  accomplishment,  the  fathers  saw,  as 
said  the  Apostle,  Heb.  xi.  13,  "  afar  ofl'and  were  persuaded 
of  them,  and  embraced  them,  and  confessed  that  they  were 
strangers  and  pilgrims  on  the  earth."  Through  sacrifices 
also  the  church  under  the  Old  Testament,  beheld  Christ, 
and  were  led  into  a  knowledge  of  the  sacrifice  for  sin,  which 
he  was  to  make,  as  the  foundation  of  all  their  hope  of 
acceptance  with  God.  The  passover  and  circumcision  also 
taught  them  the  same  thing,  and  were  to  them  standing 
pledges  of  the  promised  grace.  And  numerous  types  of 
persons,  places,  and  things,  pointed  them  to  Christ,  the 
great  antitype  to  come,  and  instructed  them  in  the  nature  of 
salvation  through  him.  This  light  concerning  the  grace  of 
God  through  Christ,  which  was  thus  shed  upon  the  Old 
Testament  church,  though  it  was  sufficient  for  that  time,  to 
lead  to  faith  in  the  promised  Messiah,  must  nevertheless  have 
been  very  obscure,  compared  with  the  light  which  is  enjoyed 
under  the  New  Testament.  The  fathers  under  the  Old 
Testament,  must  have  had  a  very  imperfect  knowledge  of 
the  person  and  offices  of  Christ,  and  the  way  of  salvation 
through  him,  compared  with  what  believers  have  under  the 
New  Testament.  Indeed,  so  far  does  the  New  Testament 
exceed  the  Old  in  point  of  clearness,  that  the  Apostle  has 
told  us,  2  Tim.  i.  10.  "  Jesus  Christ  hath  brought  life  and 
immortality  to  light  through  the  gospel."  Life  and  immor- 
lalily  were  doubtless  revealed  in  the  Old  Testament ;  but 
the  revelation  on  these  points  in  the  New,  are  so  much 
clearer,  that  comparatively  they  were  brought  to  light  in  the 
New,  as  though  they  had  not  been  revealed  in  the  Old. 

3.  The  Old  and  New  Testaments  dilTered  also  in  this  ; 
the  manner  of  dispensing  the  grace  of  God  under  the  Old 
was  more  severe,  under  the  New,  it  is  more  mild.  The 
difference  of  the  two  dispensations,  in  this  respect  is  forcibly 
described  by  the  Apostle,  Heb.  xii.  18 — 24,  "  ye  are  not 
come  unto  the  mount  that  might  be  touched,  and  that  burned 
with  fire,  nor  unto  blackness,  and  darkness,  and  tempest,  and 
the  sound  of  a  trumpet,  and  the  voice  of  words  ;  which  voice 
they  that  heard,  entreated  that  the  word  should  not  be  spo- 
ken to  them  any  more :  For  they  could  not  endure  that 
which  was  commanded.     And  so  terrible  was  the  sight,  that 


CH.  XX.]  OLD  AND  NEW  TESTAMENTS.  189 

Moses  said,  I  exceedingly  fear  and  quake."  In  these  verses, 
we  have  the  Old  Testament  dispensation  described. 

What  follows  relates  to  the  New.  "  But  ye  are  come  unto 
Mount  Sion,  and  unto  the  city  of  the  living  God,  the  hea- 
venly Jerusalem,  and  to  an  innumerable  company  of  angels, 
to  the  general  assembly  and  church  of  the  first-born,  which 
are  written  in  heaven,  and  to  God  the  Judge  of  all,  and  to 
the  spirits  of  just  men  made  perfect,  and  to  Jesus  the  media- 
tor of  the  new  covenant,  and  to  the  blood  of  sprinkling,  that 
speaketh  better  things  than  that  of  Abel." 

In  the  Old  Testament,  we  more  frequently  find  the  law 
presented,  requiring  perfect  obedience  and  denouncing  threa- 
tenings  against  the  transgressor,  and  thus  exciting  terror,  and 
driving  the  soul  to  Christ ;  in  the  New  we  more  frequently 
find  invitations  and  promises,  drawing  the  soul  to  Christ. 
They  who  lived  under  the  Old  Testament,  were  bound  to  the 
observance  of  a  numerous  round  of  burdensome  rites  and 
ceremonies.  On  their  first  entrance  into  the  world,  they 
were  met  with  the  painful  rite  of  circumcision.  Three  times 
a  year  were  all  the  males  required  to  appear  before  the  Lord 
in  one  place.  And  they  were  constantly  exposed  to  con- 
tract ceremonial  uncleanness  ;  and  then  they  had  to  undergo 
privsitionsj  and  submit  to  burdensome  ceremorjles  oi  puriu- 
cation. 

Religion  was  then  so  burdened  with  these  and  many  other 
ceremonies,  that  Peter  called  that  economy,  a  yoke.  Acts 
XV.  10,  "  Why  tempt  ye  God,  to  put  a  yoke  upon  the  neck 
of  the  disciples,  which  neither  our  fathers  nor  we  were  able 
to  bear."  And  Paul  called  it  "  the  yoke  of  bondage."  Gal. 
V.  1.  But  under  the  New  Testament,  these  severe  and  bur- 
densome ordinances  and  ceremonies  are  done  away,  and  a 
more  mild  economy  is  introduced.  The  "  yoke"  of  Christ 
"  is  easy,  and"  his  "  burden  is  light."  Mat.  xi.  30. 

4.  The  Old  and  New  Testaments  differed  in  respect  of 
liberty.  This  the  Apostle  taught  and  illustrated.  Gal.  iv. 
1 — 7,  where  the  two  dispensations  are  contrasted  as  follows  : 
"  Now  I  say,  that  the  heir  as  long  as  he  is  a  child,  difFereth 
nothing  from  a  servant  though  he  be  lord  of  all ;  but  is  under 
tutors  and  governors  until  the  time  appointed  of  the  Father. 
Even  so  we,  when  we  were  children,  were  in  bondage  under 
the  elements  of  the  world."  This  was  spoken  of  the  Old 
Testament  dispensation ;  what  follows  relates  to  the  New. 
"  But  when  the  fulness  of  the  time  was  come,  God  sent  forth 
his  Son,  made  of  a  woman,  made  under  the  law,  to  redeem 


190  DIFFERENCE    OF  THE  [CH.  XX. 

them  that  were  under  the  law,  that  we  might  receive  the 
adoption  of  sons.  And  because  ye  are  sons,  God  hath  sent 
forth  the  Spirit  of  his  Son  into  your  hearts,  crying,  Abba, 
Father.  Wherefore  thou  art  no  more  a  servant,  but  a  son ; 
and  if  a  son,  then  an  heir  of  God  through  Christ."  The 
same  is  taught  and  illustrated  by  an  allegory,  in  the  latter 
part  of  this  same  chapter.  "  Abraham  had  two  sons  ;  the 
one  by  a  bond-maid,  the  other  by  a  free  woman.  But  he 
who  was  of  the  bond  woman,  was  born  after  the  flesh ;  but 
he  of  the  free  woman  was  by  promise.  Which  things  are 
an  allegory  ;  for  these  are  the  two  covenants,"  (or  according 
to  the  marginal  reading  the  two  testaments)  "  the  one  from 
the  Mount  Sinai,  which  gendereth  to  bondage,  which  is 
Agar.  For  this  Agar  is  Mount  Sinai  in  Arabia,  and  answer- 
eth  to  Jerusalem  which  now  is,  and  is  in  bondage  with  her 
children.  But  Jerusalem  which  is  above  is  free,  which  is 
the  mother  of  us  all.  We  are  not  children  of  the  bond  wo- 
man, but  of  the  free."  Hence  in  the  first  verse  of  the  next 
chapter  the  Apostle  exhorted  ;  "  Stand  fast  therefore  in  the 
liberty  wherewith  Christ  hath  made  us  free,  and  be  not  en- 
tangled again  with  the  yoke  of  bondage." 

From  these  passages  we  learn,  that  the  state  of  the  Old 
TcStalTiGut  church  was  like  that  of  a  minor,  or  person  under 
age,  who  is  placed  by  his  father  liiider  the  care  of  tutors  and 
governors,  to  instruct,  restrain,  and  correct  him,  which  is  a 
state  of  bondage,  exciting  to  fear,  and  in  which  fear  is  gene- 
rally the  principal  spring  of  obedience.  In  this  situation, 
the  son  is  in  a  condition  very  much  resembling  that  of  a  ser- 
vant. The  Old  Testament  believers  were  sons,  but  in  a 
state  of  minority,  and  therefore  of  bondage  ;  as  the  Apostle 
taught:  Gal.  iv.  1.  "  The  heir  as  long  as  he  is  a  child,  dif- 
fereth  nothing  from  a  servant,  though  he  be  lord  of  all." 
But  the  state  of  the  church  under  the  New  Testament,  is  like 
that  of  the  son  arrived  at  full  age,  and  no  longer  under  tutors 
and  governors.  Believers  have  now  entered  upon  the  pri- 
vileges of  the  son  arrived  at  manhood.  They  have  a  clearer 
knowledge  of  the  way  of  salvation ;  they  are  delivered  from 
the  burdensome  rites  of  the  ceremonial  law  ;  and  we  are 
warranted  from  the  word  of  God  to  say,  they  have,  in  gene- 
ral, freeer  access  to  God  as  a  Father,  enjoy  more  of  commu- 
nion with  him,  have  more  of  the  spirit  of  adoption,  and  are 
enabled  with  more  confidence  to  say  Abba,  Father. 

5.  Another  diff'erence  between  the  Old  and  New  Testa- 
ments is,  that  under  the  New,  the  grace  of  God,  in  its  appli- 


CH.  XX.]  OLD  AND  NEW  TESTAMENTS.  191 

cation,  is  more  extended  than  it  was  under  the  Old.  Under 
the  Old  Testament  the  church  was  confined  to  the  Jewish 
nation  ;  and  no  one  could  be  admitted  to  a  visible  standing 
in  the  church  unless  he  also  became  a  member  of  the  Jewish 
community.  And  from  the  very  nature  of  that  dispensation, 
which  required  that  all  the  males  should  appear  three  times 
a  year  before  the  Lord  in  one  place,  the  church  was  neces- 
sarily confined  within  very  narrow  limits;  and  that  grace 
which  was  treasured  in  the  church,  was  little  known  beyond 
the  bounds  of  Judea,  except  among  the  dispersed  of  the 
Jews.  Unto  the  Israelites  pertained,  as  we  read,  Rom.  ix, 
4  :  "  the  adoption,  and  the  glory,  and  the  covenants,  and  the 
giving  of  the  law,  and  the  service  of  God,  and  the  promises." 
While  the  Gentiles,  "  at  that  time,  were  without  Christ,  be- 
ing aliens  from  the  commonwealth  of  Israel,  and  strangers 
from  the  covenants  of  promise,  having  no  hope,  and  without 
God  in  the  world."  Eph.  ii.  12.  Salvation  was,  as  our 
Saviour  told  the  woman  of  Samaria,  of  the  Jews.  But 
Christ  when  he  came,  brake  down  the  middle  wall  of  par- 
tition between  Jews  and  Gentiles,  and  destroyed  all  national 
distinction  in  the  church  ;  so  that  now,  under  the  New  Tes- 
tament, as  we  read,  Gal.  iii.  28  :  "  There  is  neither  Jew  nor 
Greek,  there  is  neither  bond  nor  free,  there  is  neither  male 
nor  female  :  for  ye  are  all  one  in  Christ  Jesus."  The  New 
Testament  dispensation  is  suited  to  universality,  which  the 
Old  was  not.  No  more,  is  it  required  that  all  the  males 
shall  repair  three  times  a  year  to  one  place.  The  commis- 
sion given  to  the  Apostles,  by  Christ  after  his  resurrection 
was,  "  Go  ye  into  all  the  world,  and  preach  the  Gospel  to 
every  creature."  Mark  xvi.  15.  And  accordingly  the 
church  under  the  New  Testament,  has  already  extended 
over  many  nations  ;  and  it  has  the  promise  that  it  shall  yet 
fill  the  whole  earth. 

6.  Once  more.  The  Old  and  New  Testaments  differed 
in  this,  that  the  manner  of  dispensing  the  grace  of  God  under 
the  Old  was  to  be  antiquated,  and  to  give  way  for  another 
dispensation  ;  but  the  dispensation  of  the  New  is  to  be  per- 
manent, and  to  continue  to  the  end  of  time.  From  the  very 
nature  of  the  Old  Testament  dispensation,  as  a  shadow  of 
good  things  to  come,  it  was  fit  and  requisite,  that  when 
these  good  things  came,  this  shadowy  dispensation  should 
cease  and  give  way  for  a  better.  And  that  this  dispensation 
has  ceased  is  abundantly  evident  from  many  passages  in  the 
New   Testament,  aad  particularly  from  the  epistle  to  the 


192  DIFFERENCE  OF  THE,  &C.  £cH.  XX. 

Hebrews.  But  the  New  Testament  dispensation  is  to  be 
permanent,  and  is  not  to  be  superseded  by  another ;  but  is 
to  continue  throughout  all  ages,  until  the  final  consummation 
of  all  things:  for  we  have  no  intimation  in  the  Scriptures  of 
another  dispensation  to  supersede  that  of  the  New  Testa- 
ment. On  the  contrary,  the  Apostle  spake  of  the  New  Tes- 
tament dispensation,  Heb.  xii.  27,  28,  as  "  things  which 
cannot  be  shaken,"  and  "a  kingdom  which  cannot  be 
moved." 


CHAPTER  XXI. 


THE  OLD  TESTAMENT. 

In  the  last  chapter  we  attended  to  the  difference  between 
the  Old  and  New  Testaments.  This  difference,  it  was 
shown,  consisted  not  in  substance,  but  in  the  manner  of  dis- 
pensing the  covenant  of  grace.  Christ,  and  salvation  through 
him,  in  the  covenant  of  grace,  was  the  substance  of  both 
Testaments.  But  Christ  was  exhibited,  and  the  grace  of  the 
covenant  was  dispensed  under  the  Old  Testament,  in  a  man- 
ner different  from  what  they  are  under  the  New. 

The  object  of  this  chapter  is  to  illustrate  the  Old  Testa- 
ment dispensation  ;  or  show  how  the  covenant  of  grace  was 
administered  under  the  Old  Testament.  This  was,  as  stated 
in  our  Larger  Catechism,  "  by  promises,  prophecies,  sacri- 
fices, circumcision,  the  passover,  and  other  types  and  ordi- 
nances, which  did  all  fore-signify  Christ  then  to  come." 

The  grace  of  God  through  a  Saviour  to  come  was  revealed 
and  began  to  be  dispensed,  immediately  after  the  fall  of  our 
first  parents,  in  the  promise  included  in  the  sentence  which 
was  pronounced  upon  the  serpent.  Gen.  iii.  15:  "I  will 
put  enmity  between  thee  and  the  woman,  and  between  thy 
seed  and  her  seed :  it  shall  bruise  thy  head,  and  thou  shalt 
bruise  his  heel."  By  the  serpent,  whose  head  according  to 
this  promise  was  to  be  bruised,  was  meant  Satan.  For  he 
is  called,  Rev.  xx.  2,  "  the  dragon,"  and  "  that  old  serpent," 
evidently  in  allusion  to  his  appearance  in  the  form  of  a  ser- 
pent to  our  first  parents.  And  he  is  also  called,  John  viii. 
44,  "  a  murderer  from  the  beginning,"  and  "  a  liar,  and  the 
father  of  it,"  evidently  referring  to  his  deceiving  and  mur- 
dering our  first  parents.     By  the  Seed  of  the  woman,  who 


CH.  XXI.]  THE  OLD  TESTAMENT.  193 

was  to  bruise  the  serpent's  head,  was  meant  Christ ;  for  he 
alone  of  all  the  seed  of  the  woman  was  equal  to  this  work ; 
and  the  same  name  of  Seed,  in  the  promise  made  to  Abra- 
ham, is  expressly  interpreted  of  Christ.  Gal.  iii.  16.  Be- 
sides, those  texts  which  speak  of  Christ,  as  having  come  into 
the  world,  to  destroy  the  works  of  the  devil,  and  as  casting 
him  down,  triumphing  over  him,  and  bruising  him  under  the 
feet  of  his  people,  all  appear  to  refer  to  this  promise,  and 
teach  that  by  the  Seed  of  the  woman  was  meant  Christ.  By 
bruising  the  heel  of  the  Seed  of  the  woman  was  meant  the 
sufferings  of  Christ.  And  by  bruising  the  head  of  the  ser- 
pent was  meant  the  destruction  of  the  power  of  Satan,  and 
Christ's  victory  over  him.  In  short,  this  text  was  a  promise 
of  a  Saviour,  who  should  appear  in  our  nature,  and  be  of  the 
seed  of  the  woman,  who  should  conquer  Satan,  and  who,  in 
effecting  the  great  work  of  man's  salvation,  should  suffer. 

In  this  early  age,  sacrifices  were  instituted.  Of  the  time 
of  their  institution,  we  are  not  certainly  informed.  We 
know  that  they  were  offered  by  Abel  and  Noah.  The  time 
of  their  institution  was  probably  immediately  after  the  fall, 
when  the  promise,  which  has  just  been  considered  was 
given ;  for  we  find  that  at  this  time  our  first  parents  were 
clothed  with  coats  of  skins,  which  most  probably  had  been 
taken  from  beasts,  offered,  by  divine  direction,  in  sacrifice. 
Sacrifices  taught  the  necessity  of  atonement  for  sin ;  and 
they  prefigured  Christ  who  should,  in  the  fulness  of  time, 
offer  himself  a  sacrifice  for  sin. 

In  this  age,  there  were  also  personal  types  of  Christ, 
which  shadowed  forth  his  character.  Adam,  as  a  public 
person,  the  head  of  the  covenant  of  works,  was  a  figure  of 
him  who  was  to  come,  as  a  public  person,  the  head  of  the 
covenant  of  grace,  through  whose  obedience  many  were  to 
be  made  righteous,  and  obtain  life,  as  through  the  disobedi- 
ence of  the  first  Adam,  many  were  made  sinners,  and  be- 
came exposed  to  death.  Noah  also,  whose  name  signified 
rest  and  comfort,  and  who  was  the  temporal  Saviour  of  the 
world,  from  the  flood  of  waters,  by  the  ark  which  he  pre- 
pared, typified  the  Saviour,  who  is  the  true  resting  place, 
and  the  true  Comforter,  under  the  curse  ;  and  who  was  to 
come  to  save  sinners,  from  the  floods  of  divine  wrath  which 
threatened  them  with  everlasting  destruction. 

In  this  way,  by  the  promise  given  to  our  first  parents,  by 
sacrifices,  by  personal  types,  and  perhaps  by|  some  revela- 
tions, which  have  not  been  handed  down  to  us,  was  the 
17 


194  THE  OLD  TESTAMENT.  [CH.   XXI. 

covenant  of  grace  dispensed  from   the  fall,  to  the  time  of 
Abraham. 

In  the  time  of  this  patriarch,  there  was  an  additional 
measure  of  divine  light  shed  upon  the  world.  God  gave 
the  Church  a  visible  form,  and  separated  it  from  the  rest  of 
the  world.  He  called  Abraham  out  of  a  land  of  idolaters  to 
sojourn  in  a  strange  land.  With  him  and  his  seed  he  en- 
tered into  covenant.  This  covenant  contained  the  covenant 
of  grace.  This  is  proved  by  the  following  considerations. 
In  that  covenant,  the  Lord  promised  Abraham  a  numerous 
seed  ;  but  the  Apostle,  Rom.  iv.  16,  17,  explained  this  pro- 
mise, not  only  of  the  natural  posterity  of  Abraham  ;  but  also 
of  all  believers  in  Christ.  The  Lord  promised  Abraham, 
Gen.  xii.  3,  "In  thee  shall  all  families  of  the  earth  be 
blessed ;"  but  the  Apostle  tells  us.  Gal.  iii.  8,  that  the  Gos- 
pel was  preached  to  Abraham  in  this  promise.  "  The 
Scripture,  foreseeing  that  God  would  justify  ihe  Heathen 
through  faith,  preached  before  the  Gospel  unto  Abraham, 
saying,  in  thee  shall  all  nations  be  blessed."  The  Lord  also 
promised  Abraham,  Gen.  xxii.  18,  "In  thy  seed  shall  all 
the  nations  of  the  earth  be  blessed."  But  we  read,  Gal.  iii. 
16,  "  To  Abraham  and  his  seed  were  the  promises  made. 
He  sailh  not  and  to  seeds,  as  of  many;  but  as  of  one,  and  to 
thy  seed,  which  is  Christ."  In  this  covenant  also,  God 
promised.  Gen.  xvii.  7,  to  be  Abraham's  God,  and  the  God 
of  his  seed.  This  promise  related  not  only  to  temporal,  but 
also  to  spiritual  and  eternal  blessings.  For  in  the  New  Tes- 
tament, this  promise  expresses  the  whole  sum  of  the  bless- 
ings of  the  covenant  of  grace.  And  our  Saviour  quoted  this 
promise  to  prove  to  the  Pharisees,  the  resurrection  of  the 
dead  and  a  future  state,  Mat.  xxii.  31,  32,  "Have  ye  not 
read  that  which  was  spoken  unto  you  by  God,  saying,  I  am 
the  God  of  Abraham,  and  the  God  of  Isaac,  and  the  God  of 
Jacob  ?  God  is  not  the  God  of  the  dead,  but  of  the  living." 
Further,  the  Apostle  has  told  us,  Gal.  iii.  29,  that  believers 
under  the  New  Testament,  are  heirs  of  the  promise  made  to 
Abraham.  "And  if  ye  be  Christ's  then  are  ye  Abraham's 
seed,  and  heirs  according  to  the  promise."  By  promise 
here  cannot  be  meant,  the  temporal  blessings  promised  to 
Abraham  ;  for  these.  Christians  do  not  inherit ;  but  by  it 
must  be  meant  spiritual  blessings.  In  the  same  chapter  we 
also  read,  Gal.  iii.  17,  that  the  covenant  made  with  Abraham 
was  confirmed  of  God  in  Christ.  From  the  preceding  argu- 
ments the  conclusion  is  drawn,  that  the  covenant  made  with 


CH.  XXI,]  THE  OLD  TESTAMENT.  195 

Abraham  contained  the  covenant  of  grace.  By  the  promises 
of  this  covenant,  a  new  and  very  important  degree  of  spir- 
itual light  was  communicated.  To  this  covenant  God  was 
pleased  to  annex  the  sensible  sign  and  seal  of  circumcision. 
This  was  a  standing  evidence  of  the  existence  of  the  cove- 
nant between  God,  and  Abraham  and  his  seed ;  and  encour- 
aged the  people  to  trust  in  God  that  he  would  fulfil  his  prom- 
ises, and  reminded  them  of  their  duty  to  him.  It  also  was 
2i  figure  of  spiritual  things.  It  signified  to  them  their  moral 
impurity,  and  that  they  had  a  body  of  sin  which  needed  to 
be  cut  off.  It  signified  also,  that  they  Avere  guilty  and  de- 
served to  be  cut  off  by  death.  And  it  figured  forth  that  fun- 
damental gospel  truth,  that  "  without  shedding  of  blood  there 
is  no  remission,"  and  pointed  to  the  blood  of  Christ,  which 
was  to  be  shed  to  take  away  sin. 

The  covenant  made  with  Abraham,  and  confirmed  by  the 
sign  and  seal  of  circumcision,  was  repeatedly  renewed  to 
Isaac  and  Jacob. 

And  the  latter  patriarch,  on  his  dying  bed,  delivered  a  pro- 
phecy, by  which  a  further  degree  of  light  respecting  the 
Messiah,  was  shed  upon  the  Church.  "  The  sceptre  shall 
not  depart  from  Judah,  nor  a  lawgiver  from  between  his  feet, 
until  Shiloh  come  ;  and  unto  him  shall  the  gathering  of  the 
people  be."  Gen.  xlix.  10. 

In  this  age  of  the  Church,  which  extends  from  Abraham 
to  Moses,  there  were  also  some  eminent  personal  types,  who 
prefigured  the  Saviour  to  come.  In  Melchizedek,  king  of 
Salem,  was  prefigured  that  he  should  be  king  of  righteous- 
ness and  king  of  peace ;  that  he  should  be  in  some  sense, 
without  father  and  without  mother,  and  without  beginning  of 
days  or  end  of  life  ;  that  he  should  be  a  great  high  priest, 
more  dignified  than  all  other  priests  ;  and  that  as  a  priest  he 
should  be  without  predecessor  or  successor,  and  abide  a 
priest  continually.  In  Isaac  was  figured  forth  that  the  Mes- 
siah should  be  a  child  of  promise,  and  be  long  desired  and 
expected,  and  that  he  should  be  sacrificed  and  rise  again 
from  the  dead.  And  in  .loseph  was  prefigured  the  amiable- 
ness  of  the  Redeemer's  character,  the  hatred  which  should 
be  exercised  towards  him,  his  low  estate  of  humiliation,  and 
his  exaltation  afterwards  to  great  power  and  glory. 

In  this  way,  by  the  promises  and  instructions  of  the  co- 
venant made  with  Abraham,  by  circumcision,  by  the  prophe- 
cy of  Jacob,  and  by  personal  types,  in  addition  to  the  light 


196  THE  OLD  TESTAMENT.  [CH.  XXI. 

previously  afforded,  was  the  grace  of  God  dispensed  from 
Abraham  to  Moses. 

In  the  time  of  Moses  a  new  order  of  things  commenced, 
not  superseding  that  which  had  already  been  in  operation  ; 
but  superadded  thereto.  As  we  read,  Gal.  iii.  17,  19.  "  The 
covenant  that  was  confirmed  before  of  God  in  Christ,  the 
law,  which  was  four  hundred  and  thirty  years  after,  cannot 
disannul,  that  it  should  make  the  promise  of  none  efiect. 
Wherefore  then  serveth  the  law  ?  It  was  added  because  of 
transgressions,  till  the  Seed  should  come,  to  whom  the  prom- 
ise was  made." 

The  children  of  Israel,  who  formed  the  visible  Church, 
had,  agreeably  to  the  divine  prediction,  become  bond-slaves 
in  Egypt.  At  the  appointed  time,  the  Lord  appeared  for 
their  deliverance,  and  after  executing  many  judgments  upon 
their  enemies,  brought  them  out  of  the  land  of  bondage.  At 
this  time,  he  instituted  the  passover,  to  commemorate  their 
temporal  salvation,  when  the  first-born  of  the  Egyptians  were 
slain  ;  and,  at  the  same  time,  to  be  a  type  of  Christ  and  of  the 
way  of  salvation  through  him.  That  the  passover  was  thus 
typical,  we  learn  from  1  Cor.  v.  7.  "  Christ  our  passover  is 
sacrificed  for  us."  The  passover  was  a  very  expressive  type 
of  Christ,  and  of  the  way  of  salvation  through  him.  The 
lamb  in  the  passover  was  to  be  without  blemish  or  spot ;  this 
taught  the  holiness  of  the  expected  Saviour.  The  lamb  was 
to  be  taken  from  the  flock,  teaching  that  Christ  was  to  be  a 
man.  The  lamb  was  slain,  prefiguring  the  death  of  the 
Messiah.  The  safety  of  the  Israelites  depended  on  the 
sprinkling  of  the  blood  of  the  paschal  lamb  ;  this  taught  that 
it  was  through  the  spiritual  application  of  the  blood  of  Christ 
to  the  soul,  that  the  sinner  was  to  be  saved  from  the  wrath 
of  God.  The  paschal  lamb  was  to  be  wholly  eaten,  teach- 
ing that  Christ  was  to  be  received  and  fed  upon  by  faith  as 
a  whole  Saviour.  And  it  was  to  be  eaten  with  bitter  herbs 
and  unleavened  bread,  signifying  that  repentance  was  to 
accompany  faith  in  the  Saviour. 

The  Israelites  having  escaped  from  Egypt,  a  pillar  of 
cloud  by  day,  and  a  pillar  of  fire  by  night,  accompanied 
them,  affording  guidance,  protection,  light,  and  shade.  This 
pointed  to  Christ,  as  the  guide,  guard,  light,  and  shade  or 
comfort,  of  his  people. 

When  they  had  come  unto  the  wilderness  of  Sin,  the 
manna  was  given.    This  evidently  typified  Christ,  as  he 


CH.  XXI.]  THE  OLD  TESTAMENT.  197 

himself  taught,  John  vi.  48.  51,  where,  speaking  of  the 
manna  which  their  fathers  ate  in  the  wilderness,  he  said, 
"  I  am  that  bread  of  life  ;  I  am  the  living  bread  which  came 
down  from  heaven."  The  manna  came  down  from  above ; 
it  was  given  to  the  Israelites  when  they  were  ready  to 
perish ;  it  supported  their  lives  while  passing  through  the 
wilderness ;  it  was  unmerited,  abundant,  and  good,  and 
yet  it  was  frequently  despised  by  the  multitude.  In  these 
respects,  the  manna  was  a  type  of  Christ,  and  taught  that 
he  was  to  come  down  from  heaven,  that  he  was  the  life  of 
a  perishing  world,  that  such  a  blessing  was  unmerited,  and 
that  his  salvation  would  be  abundant  and  precious,  and  that 
nevertheless  it  would  be  despised  by  multitudes. 

Directly  after  the  manna  was  given,  water  was  miracu- 
lously brought  out  of  the  rock  at  Rephidim.  This  was  also 
a  type  of  Christ,  as  we  learn  from  1  Cor.  x.  4.  "  And  that 
rock  was  Christ."  The  smiting  of  the  rock  was  typical 
of  the  sufferings  of  Christ;  and  the  water  which  flowed 
prefigured  that  salvation  which  was  the  effect  of  his  suffer- 
ings ;  which  salvation,  like  the  water  from  the  rock  of  Re- 
phidim, is  free,  full,  desirable,  necessary,  and  perpetually 
flowing. 

When  the  Israelites  had  come  to  Sinai,  God  made  a  cove- 
nant with  them.  That  this  covenant  contained  the  covenant 
of  grace,  appears  from  the  promise  therein  made,  that  God 
would  be  their  God,  as  he  had  sworn,  to  Abraham,  Isaac, 
and  Jacob  ;  and  from  the  ceremonial  law  therein  contained ; 
which,  as  is  evident  from  the  comment  of  the  New  Testa- 
ment upon  it,  was  a  shadow  of  good  things  to  come,  the 
body  or  substance  of  which  was  Christ. 

The  moral  law  contained  in  this  covenant  was  calculated 
to  convince  them  of  sin,  and  show  them  their  need  of  a 
Saviour ;  and  the  numerous  rites  of  the  ceremonial  law, 
which  were  at  this  time  instituted,  pointed  them  to  the 
Saviour,  and  were  intended  to  instruct  them  in  the  nature  of 
the  work  which  he  was  to  perform,  and  of  the  salvation 
which  he  was  to  accomplish. 

The  numerous  sacrifices  which  were  now  commanded, 
taught  the  guilt  of  the  sacrificer,  the  necessity  of  atonement 
for  sin,  the  doctrine  of  a  vicarious  satisfaction,  the  spotless 
character  of  the  Saviour,  and  his  bloody  sacrifice.  The 
sprinkling  of  the  blood  of  the  sacrifices,  taught  the  necessity 
of  the  application  of  the  blood  of  Christ  to  take  away  sin. 
The  numerous  washings  which  were  appointed,  taught  the 


198  THE  OLD  TESTAMENT.  [cH.  XXI, 

moral  pollution  of  the  soul,  and  the  necessity  of  cleansing 
by  the  Holy  Spirit,  whose  purifying  influences  are  in  virtue 
of  the  mediation  of  Christ.  The  law  concerning  the  leper 
taught  the  odious,  dangerous,  and  infectious  nature  of  sin ; 
and  his  cleansing,  the  way  of  justification,  through  the 
blood,  and  of  sanctification  by  the  spirit  of  Christ. 

The  year  of  jubilee  pointed  to  the  gospel  day.  The 
tabernacle  prefigured  Christ  as  mediator  loetween  God  and 
man,  in  whom  God  meets  with  the  sinner.  The  altar  of 
burnt-offering,  by  sanctifying  the  gift,  imparting  a  ceremo- 
nial holiness  to  whatever  touched  it,  and  affording  protection 
to  criminals,  typified  him  as  sanctifying,  and  rendering 
acceptable  the  offerings  which  are  made  to  the  Father 
through  him.  The  table,  always  covered  with  show-bread, 
typified  that  fulness  of  spiritual  food,  which  is  always  trea- 
sured up  in  him.  The  golden  candlestick  typified  him  as 
the  light  of  the  soul.  The  golden  altar  of  incense,  was 
typical  of  his  intercession.  The  ark  of  the  covenant  con- 
taining the  tables  of  the  law,  and  covered  with  the  mercy- 
seat,  represented  him  as  preserving  the  law  inviolate,  and 
rendering  the  mercy-seat  of  God  accessible  to  sinners. 

The  cities  of  refuge,  typified  Christ,  who  is  the  refuge  to 
the  sinner  from  the  wrath  of  God.  The  brazen  serpent, 
lifted  up  in  the  wilderness,  and  healing  of  the  bites  of  the 
fiery  serpents,  all  who  looked  upon  it,  typified  him  who 
was  to  be  lifted  up  on  the  cross,  that  whosoever  looked  to 
him  by  faith,  might  be  saved.  And  the  land  of  Canaan 
typified  the  gospel  rest  and  the  future  happiness  of  heaven. 

Several  eminent  persons  were  also  raised  up  to  be  types 
of  the  Saviour.  He  was  typified  by  Moses,  as  the  deliverer 
of  his  people  from  Egyptian  bondage,  as  in  a  certain  sense, 
a  mediator  between  God  and  them,  and  as  a  great  prophet, 
to  whom  the  Lord  spake  face  to  face;  by  Joshua,  in  his 
name  signifying  Saviour,  as  the  conductor  of  the  chosen 
tribes  over  Jordan,  as  the  conqueror  of  the  enemies  of  God's 
people,  and  as  putting  the  Israelites  in  possession  of  the 
promised  land;  by  the  high  priests  in  their  call  of  God, 
their  offering  of  gifts  and  sacrifice,  and  their  entrance  within 
the  vail,  into  the  holy  of  holies  of  the  tabernacle  and  tem- 
ple; by  David,  in  his  afflictions,  his  renowned  achievements, 
his  deep  humiliation,  and  his  great  exaltation;  and  by  Solo- 
mon, in  his  wisdom,  and  in  the  great  extent,  peace,  and 
prosperity  of  his  kingdom. 

Another  way  in  which  the  grace  of  God  was  dispensed, 


CH.  XXI.J  THE  OLD  TESTAMENT.  199 

from  the  time  of  Moses  to  the  coming  of  Christ,  was  by 
prophecies.  These  were  so  numerous,  that  we  can  take 
only  a  very  general  view  of  them.  Moses  spake  of  Christ 
as  a  Prophet,  whom  the  Lord  would  raise  up  from  the 
midst  of  the  Israelites,  of  their  brethren,  like  unto  him. 
Deut.  xviii.  15.  Balaam  prophesied  of  him,  as  a  star  which 
should  come  out  of  Jacob,  and  a  sceptre  which  should  rise 
out  of  Israel.  Num.  xxiv.  17.  David,  in  his  Psalms,  very 
frequently  delivered  predictions  concerning  him.  From 
Samuel  until  after  the  captivity,  there  was  a  continued  suc- 
cession of  prophets.  These  frequently  delivered  predictions 
concerning  the  Messiah,  his  person,  the  work  he  was  to 
perform,  and  the  nature  of  his  kingdom.  Micah  foretold 
where  he  should  be  born.  Mic.  v.  2.  Daniel  predicted  the 
time.  Dan.  ix.  24.  And  Isaiah  foretold  the  leading  inci- 
dents of  his  life,  his  character,  his  sufferings,  the  object  of 
his  mission,  his  death,  his  burial,  his  exaltation,  the  opposi- 
tion to  his  cause,  its  success,  the  calling  of  the  Gentiles,  and 
the  glory  of  his  kingdom,  especially  in  the  latter  days. 

The  preceding  is  a  brief  view  of  the  Old  Testament  dis- 
pensation of  the  covenant  of  grace;  and  from  what  has  been 
said  we  may  see  the  manner  in  which  the  grace  of  God  was 
dispensed  previous  to  the  coming  of  Christ.  It  was  by  prom- 
ises, prophecies,  and  types,  which  taught  that  Christ  would 
come,  and  gave  instruction  in  his  character,  work  and  offices, 
the  nature  of  salvation  through  him,  and  the  way  of  becoming 
interested  in  it.  Through  these  promises,  prophecies,  and 
types  the  Old  Testament  saints  looked  to  Christ,  believed 
in  him  as  to  come,  and  were  saved  by  him.  For  his  death 
in  prospect  effected  the  salvation  of  those  who  looked  to 
him,  long  before  he  actually  died,  or  even  appeared  in  the 
flesh ;  because  he  had  engaged  to  die  to  make  atonement  for 
sin,  and  being  an  infallible  Surety,  there  was  no  danger  of 
a  failure  in  his  undertaking. 


CHAPTER   XXII. 

JESUS    THE    CH  RIST. 

Directly  after  the  fall,  a  Saviour  was  promised.  This 
Saviour  did  not  immediately  appear  in  the  world.  But  nu- 
merous promises,  prophecies,  and  types,  pointed  to  hira  as 


200  JESUS  THE  CHRIST.  [CH.  XXII. 

to  come  ;  and  by  these,  the  church  under  the  Old  Testament 
were  led,  confidently  to  expect  his  coming  in  the  fulness 
of  time. 

The  expected  Saviour  was  called  in  the  Hebrew  language 
Messiah ;  and  in  the  Greek  Christos  or  Christ ;  both  of 
which  words  signify  the  same  thing,  viz :  the  anointed. 
Under  the  Old  Testament,  the  high  priests  always,  and  in 
some  instances,  prophets  and  kings,  were  invested  with  their 
respective  offices,  by  being  anointed  with  oil.  In  reference 
to  this  custom,  the  promised  Saviour,  who  was  to  sustain 
the  threefold  office  of  prophet,  priest,  and  king,  was  called 
the  Messiah  or  Christ,  that  is,  the  anointed. 

Jesus  of  Nazareth  is  this  promised  Messiah. 

This  doctrine  we  have  contained  in  our  Catechism  in  the 
former  part  of  the  answer  to  the  twenty-first  question. 

"  JVho  is  the  Redeemer  of  God's  elect? 

"  The  only  Redeemer  of  God's  elect,  is  the  Lord  Jesus 
Christ,  ivho,  being  the  eternal  Son  of  God,  became  man; 
and  so  was,  and  contimteth  to  be  God  and  man  in  two  dis- 
tinct natures,  and  one  person  for  ever."" 

The  question,  whether  the  promised  Messiah  hath  already 
come?  is  not  between  the  Christian  and  the  infidel;  for  the 
latter  totally  rejects  the  doctrine  of  a  Saviour,  either  as 
already  come,  or  as  yet  to  come  ;  but  the  question  is  be- 
tween the  Christian  and  the  Jew  ;  for  the  latter  believes  that 
a  Saviour  has  been  promised,  but  denies  that  he  has  come, 
and  looks  for  him  as  yet  to  come. 

Let  us  first  inquire  whether  the  promised  Messiah  hath 
already  come,  and  then  the  way  will  be  better  prepared  to 
show  that  Jesus  of  Nazareth  is  the  Messiah. 

1.  That  the  promised  Messiah  hath  already  come  is 
proved  from  a  prophecy  of  Jacob  delivered  on  his  death  bed, 
and  recorded.  Gen.  xlix.  10,  "  The  sceptre  shall  not  depart 
from  Judah,  nor  a  lawgiver  from  between  his  feet,  until 
Shiloh  come."  By  Shiloh  in  this  text  was  meant,  the  Mes- 
siah. Thus  the  ancient  Jewish  interpreters  explained  the 
Avord.  The  sceptre  was  a  badge  of  authority.  Hence  the 
meaning  of  this  prophecy  was,  that  the  tribe  of  Judah  should 
have  authority  until  the  Messiah  should  come.  Onkelos,  one 
of  the  most  famous  paraphrasts  among  the  Jews,  who  lived  just 
before  the  Christian  era,  makes  the  following  paraphrase  on 
this  text.  "  There  shall  not  be  taken  away,  one  having  the 
principality,  from  the  house  of  Judah,  nor  a  scribe  from  his 
children's  children,  until  Messias  come,  whose  is  the  king- 


CH.  XXIl]  JESUS   THE   CHRIST.  201 

dom."  If  then  the  sceptre  and  lawgiver  have  departed  from 
Judah  ;  according  to  the  received  opinion  among  the  Jews 
prior  to  the  Christian  era,  the  Messiah  must  have  already  come. 

But  it  is  evident  the  Jews  have  been  for  about  eighteen 
hundred  years  without  a  sceptre  or  lawgiver.  The  sceptre 
departed,  when  they  became  tributary  to  the  Romans,  and  a 
Roman  governor  was  set  over  them.  And  soon  after  when 
Judea  was  conquered,  and  Jerusalem  was  destroyed  by  Titus 
the  Roman  general,  they  ceased  to  be  a  distinct  nation,  and 
have  ever  since  been  dispersed  throughout  the  world,  with- 
out any  form  of  government,  civil  laws,  or  rulers  of  their  own. 
Therefore,  according  to  this  prophecy,  the  promised  Mes- 
siah, who  was  to  come  before  the  Jews  ceased  to  be  a  dis- 
tinct society,  governed  by  their  own  laws  and  rulers,  must 
have  long  since  come. 

2.  That  the  promised  Messiah  hath  already  come  is 
proved,  from  a  prophecy  which  we  find,  Dan.  ix.  24 — 27, 
"  Seventy  weeks  are  determined  upon  thy  people  and  upon 
thy  holy  city,  to  finish  the  transgression,  and  to  make  an  end 
of  sins,  and  to  make  reconciliation  for  iniquity,  and  to  bring 
in  everlasting  righteousness,  and  to  seal  up  the  vision  and 
prophecy,  and  to  anoint  the  Most  Holy.  Know  therefore 
and  understand,  that  from  the  going  forth  of  the  command- 
ment to  restore  and  to  build  Jerusalem  unto  the  Messiah  the 
Prince  shall  be  seven  weeks,  and  threescore  and  two  weeks. 
And  after  threescore  and  two  weeks  shall  Messiah  be  cutoff, 
but  not  for  himself.  And  he  shall  confirm  the  covenant  with 
many  for  one  week."  In  this  prophecy,  the  Messiah  is  ex- 
pressly designated  by  name ;  the  length  of  time  until  he 
should  come  and  accomplish  the  work  of  man's  salvation,  is 
definitely  pointed  out,  viz  :  seventy  weeks ;  and  a  precise 
period  is  given,  from  which  we  are  to  date  the  commence- 
ment of  these  seventy  weeks,  viz :  the  going  forth  of  the 
commandment  to  restore  and  build  Jerusalem,  which  then 
lay  in  ruins. 

In  the  Scriptures  we  frequently  find  weeks  of  years,  as 
well  as  weeks  of  days.  By  the  weeks  in  this  prophecy,  ac- 
cording to  the  universal  consent  of  Christian  writers,  we  are 
to  understand  weeks  of  years.  And  thus  the  ancient  Jews 
interpreted  the  prophecy.  But  some  of  the  more  modern 
Jews  have  endeavoured  to  extend  the  time,  by  supposing 
these  weeks  to  have  contained  each  seven  times  seven,  or 
forty-nine  years,  and  to  have  reached  from  one  jubilee  to 
another.    But  this  is  an  explanation  to  which  they  are  driven 


202  JESUS  THE   CHRIST.  [CH.  XXII. 

to  avoid  the  force  of  this  prophecy ;  and  it  is  an  explanation 
for  which  they  have  no  warrant.  These  seventy  weeks 
were  weeks  of  years,  amounting  in  all  to  four  hundred  and 
ninety  years. 

The  commencement  of  these  weeks  must  be  dated  from 
some  decree  to  restore  and  build  Jerusalem,  which,  at  the 
time  of  delivering  the  prophecy,  lay  in  ruins.  We  find  four 
decrees  on  this  subject,  issued  by  the  Persian  kings,  the  first 
in  the  first  year  of  the  reign  of  Cyrus ;  the  second,  in  the 
early  part  of  the  reign  of  Darius  Hystaspis  ;  the  third,  in  the 
seventh  year  of  the  reign  of  Artaxerxes  Longimanus  ;  and  the 
fourth,  in  the  twentieth  year  of  the  reign  of  the  same  king. 
Writers  on  this  subject  are  not  universally  agreed  from  which 
of  these  decrees  we  are  to  date  the  commencement  of  Dan- 
iel's seventy  weeks.  It  is  certain  we  must  date  their  com- 
mencement from  one  of  these  decrees  ;  and  the  most  general 
opinion  is,  that  they  commenced  with  the  decree  given  to 
Ezra,  in  the  seventh  year  of  Artaxerxes.  But  it  is  indiffe- 
rent, as  to  our  present  purpose,  from  which  of  these  decrees 
we  date  their  commencement.  For  if  we  take  the  last,  the 
period  of  seventy  weeks,  or  four  hundred  and  ninety  years, 
from  that  time,  has  run  out  above  seventeen  hundred  years 
since.  The  necessary  conclusion  is,  that  the  Messiah  who 
was  to  come  about  the  end  of  these  seventy  weeks  has  long 
since  come. 

3.  That  the  promised  Messiah  hath  already  come,  may 
be  further  proved  from  a  prophecy  recorded.  Hag.  ii.  7,  9, 
"  1  will  shake  all  nations,  and  the  Desire  of  all  nations  shall 
come  ;  And  I  will  fill  this  house  with  glory,  saith  the  Lord 
of  hosts.  The  glory  of  this  latter  house  shall  be  greater 
than  of  the  former,  saith  the  Lord  of  hosts."  And  also  from 
a  prophecy  of  similar  import,  recorded,  Mai.  iii.  1,  "The 
Lord  whom  ye  seek  shall  suddenly  come  to  his  temple,  even 
the  Messenger  of  the  covenant,  whom  ye  delight  in."  By 
"the  Desire  of  all  nations,  the  Lord  whom  ye  seek,"  and 
"  the  Messenger  of  the  covenant"  are  evidently  meant  the 
Messiah.  According  to  the  prophecy  in  Haggai,  the  glory 
of  the  second  temple,  which  was  then  building,  was  to  ex- 
ceed that  of  the  first.  Now  the  glory  of  the  second  temple 
did  not  exceed  that  of  the  first  in  the  greater  purity  of  the 
worship  or  worshippers,  or  in  its  external  ornaments.  In 
the  former  respect,  the  glory  of  the  second  temple  certainly 
was  not  superior  to  the  first ;  and  in  external  ornaments  its 
glory  was  far  inferior  to  the  first.     For  we  read  in  this  same 


CH.  XXII.]  JESUS  THE   CHRIST.  203 

chapter  of  Haggai,  "  Who  is  left  among  you  that  saw  this 
house  in  her  first  glory  ?  And  how  do  you  see  it  now  ?  Is  it 
not  in  your  eyes  in  comparison  of  it  as  nothing  ?"  Besides 
the  second  temple  lacked  a  number  of  things,  which  were 
the  chief  glory  of  the  first,  viz  :  the  Shekinah,  the  Ark  of 
the  covenant,  the  Urim  and  Thummim,  the  holy  fire,  and  the 
holy  anointing  oil.  The  greater  glory  of  the  second  temple 
above  that  of  the  first,  consisted  alone  in  this,  that  the  De- 
sire of  all  nations,  the  Messiah,  was  to  come  into  it  and  dig- 
nify it  with  his  presence.  And  that  the  Messiah  was  to 
come  into  this  temple,  was  plainly  foretold  in  the  prophecy 
quoted  from  Malachi.  The  Lord  whom  ye  seek  shall  sud- 
denly come  to  his  temple,  even  the  Messenger  of  the  cove- 
nant whom  ye  delight  in."  Hence  it  is  evident,  the  Mes- 
siah was  to  enter  into  the  second  temple,  and  therefore,  that 
he  was  to  come  while  it  was  yet  standing.  But  this  temple 
has  long  since  been  destroyed,  and  so  totally  destroyed, 
that  not  one  stone  has  been  left  upon  another.  Hence  the 
necessary  conclusion  is,  that  the  promised  Messiah  hath  long 
since  come. 

We  proceed  now  to  show  that  Jesus  of  Nazareth  is  this 
Messiah,  who,  as  we  have  seen,  hath  already  come. 

1.  Jesus  appeared  in  our  world  at  the  time,  when,  accord- 
ing to  the  prophecies,  which  have  already  been  considered, 
the  Messiah  was  to  come.  He  was  born  about  the  time  the 
sceptre  departed  from  Judah.  The  sceptre  had  been  for 
some  time  gradually  departing;  and  it  is  worthy  of  notice, 
that  at  the  very  time  Jesus  was  born,  the  Jews  were  per- 
forming an  act  of  national  submission  to  the  Romans,  before 
unknown.  A  decree  had  been  issued  by  Augustus  Caesar, 
the  Roman  emperor,  commanding  all  the  world  to  be  taxed. 
At  the  very  time  of  executing  this  decree  in  Judea,  when 
Joseph  and  Mary  went  up  from  Nazareth  to  Bethlehem  to 
be  taxed,  Jesus  was  born  in  Bethlehem.  When  Jesus  was 
about  twelve  years  old,  Judea  was  reduced  into  a  Roman 
province,  and  a  Roman  governor  was  set  over  it.  And  in  a 
few  years  after  the  death  of  Jesus,  every  vestige  of  the  scep- 
tre entirely  departed  from  the  Jews,  when  they  ceased  to  be 
a  distinct  society,  and  were  scattered  abroad  over  the  face  of 
the  earth.  Jesus  also  appeared  about  the  close  of  Daniel's 
seventy  prophetic  weeks,  or  four  hundred  and  ninety  years 
from  the  decrees  of  the  Persian  kings  to  restore  and  build 
Jerusalem.  And,  dating  the  commencement  of  these  weeks 
from  the  decree  given  to  Ezra  in  the  seventh  year  of  Ar- 


204  JESUS   THE    CHRIST.  [cH.  XXII, 

taxerxes,  (the  words  of  which  decree  best  answer  to  the  pro- 
phecy,) it  was  just  four  hundred  and  ninety  years  from  this 
time  to  the  death  of  Jesus. 

2.  The  prophecies,  that  the  Messiah  should  enter  the 
second  temple,  were  fulfilled  in  Jesus  of  Nazareth.  Some 
suppose  that  Herod  the  Great  entirely  pulled  down  the  se- 
cond temple,  and  built  a  new  one  ;  and  that  therefore  the 
temple  into  which  Jesus  entered  was  the  third  rather  than 
the  second.  It  is  true,  Herod  greatly  repaired  and  adorned 
the  temple ;  but  the  Jews  themselves  considered  it  still  as 
the  second  temple,  until  it  was  destroyed  by  the  Romans. 

3.  Jesus  of  Nazareth  descended  from  the  persons  from 
whom,  according  to  the  prophecies,  the  Messiah  was  to  de- 
scend. He  was  a  descendant  of  Abraham,  in  whose  Seed, 
according  to  Gen.  xxii.  18,  all  the  nations  of  the  earth  were 
to  be  blessed.  He  was  a  Star  out  of  Jacob,  according  to  the 
prophecy.  Num.  xxiv.  17.  He  was  of  the  tribe  of  Judah, 
of  which,  according  to  Gen.  xllx.  10,  Shiloh  was  to  come. 
He  was  of  the  family  of  David,  according  to  the  prophecy, 
Is.  xi.  1,  2.  "  And  there  shall  come  forth  a  rod  out  of  the 
stem  of  Jesse,  and  a  branch  shall  grow  out  of  his  roots : 
And  the  Spirit  of  the  Lord  shall  rest  upon  him,"  And  the 
prophecy,  Jer.  xxiii.  5,  6 :  "  Behold  the  days  come,  saith 
the  Lord,  that  I  will  raise  unto  David  a  righteous  Branch. 
And  this  is  his  name  whereby  he  shall  be  called,  the  Lord 
our  Righteousness."  And  he  was  born  of  a  virgin,  accord- 
ing to  the  prophecy.  Is.  vii.  14  :  "  Behold  a  virgin  shall  con- 
ceive, and  bear  a  Son,  and  shall  call  his  name  immanuel." 
All  these  prophecies  were  accomplished  in  Jesus  of  Naza- 
reth. 

4.  The  place  where  the  Messiah  should  be  born  was 
predicted,  Micah  v.  2  :  "  But  thou,  Bethlehem-Ephratah, 
though  thou  be  little  among  the  thousands  of  Judah,  yet  out 
of  thee  shall  he  come  forth  unto  me,  that  is  to  be  Ruler  in 
Israel ;  whose  goings  forth  have  been  from  of  old,  from  ever- 
lasting." This  prophecy  also  was  fulfilled  in  Jesus ;  for  he 
was  born  at  Bethlehem.  And  it  is  worthy  of  notice,  that 
this  was  not  the  place  of  his  mother's  residence,  but  she 
was,  in  the  providence  of  God,  brought  thither,  at  the  very 
time  of  the  birth  of  Jesus. 

5.  The  Messiah  was  to  have  a  fore-runner,  according  to 
the  prophecy.  Is.  xl.  3 :  "  The  voice  of  him  that  crieth  in 
the  wilderness,  prepare  ye  the  way  of  the  Lord,  make 
straight  in  the  desert  a  highway  for  our  God."     And  the 


ca.  xxn.]  JESUS  the  christ.  205 

prophecy,  Mai.  iii.  1 :  "  Behold,  I  will  send  my  messenger, 
and  he  shall  prepare  the  way  before  me."  Jesus  had  a  fore- 
runner, John  the  Baptist,  who  answered  to  the  predictions 
respecting  the  fore-runner  of  the  Messiah,  and  who  professed 
himself  to  be  "  the  voice  of  one  crying  in  the  wilderness, 
make  straight  the  way  of  the  Lord,  as  said  the  prophet 
Esaias."    John  i.  23. 

6.  The  prophets  foretold  the  character,  works,  sufferings, 
death,  resurrection,  and  ascension  of  Christ,  and  the  conse- 
quent calling  of  the  Gentiles  to  the  knowledge  of  the  true 
God.  All  these  predictions  were  fulfilled  in  Jesus  of  Naza- 
reth ;  which  appears  from  the  history  of  the  New  Testa- 
ment, the  truth  of  which  history  is  confirmed  by  many 
arguments,  and  especially  by  the  testimony  of  many  credible 
witnesses,  who  testified  at  the  expense  of  the  loss  of  almost 
every  temporal  comfort,  and  many  of  whom  finally  sealed 
their  testimony  with  their  blood  and  lives.  Isaiah  prophe- 
sied concerning  him.  Chap.  liii.  9.  "  He  had  done  no 
violence,  neither  was  any  deceit  in  his  mouth."  Jesus  was 
holy,  harmless,  undefiled,  and  separate  from  sinners.  He 
challenged  his  enemies  to  convict  him  of  sin.  And  even 
Judas,  who  betrayed  him,  confessed  that  he  had  betrayed 
the  innocent  blood;  and  Pilate,  who  condemned  him,  ac- 
knowledged that  he  found  no  fault  in  him.  Isaiah  foretold 
that  the  Messiah  should  work  miracles.  Is.  xxxv.  5,  6. 
"  Then  the  eyes  of  the  blind  shall  be  opened,  and  the  ears 
of  the  deaf  shall  be  unstopped.  Then  shall  the  lame  man 
leap  as  an  hart,  and  the  tongue  of  the  dumb  shall  sing." 
The  history  of  the  life  of  Jesus  teaches  us  that  this  prophecy 
also  was  fulfilled  in  him.  For  he  wrought  numerous  mira- 
cles. The  Messiah,  according  to  David,  Ps.  xl.  9,  was  to 
preach  righteousness;  and,  according  to  Isaiah  Ixi.  ],  good 
tidings.  Jesus  preached  righteousness.  His  doctrines  and 
his  precepts  were  all  holy,  and  proved  that  he  came  not  to 
destroy  the  law,  but  to  maintain  it.  And  he  preaclied  par- 
don, peace,  and  eternal  life  to  all  the  believing  and  penitent. 
These  were  certainly  good  tidings.  Isaiah  predicted,  in  the 
fifty-third  chapter  of  his  prophecy,  that  the  Messiah  should 
be  despised  and  rejected  of  men,  be  a  man  of  sorrows,  and 
acquainted  with  grief,  be  brought  as  a  lamb  to  the  slaughter, 
and  as  a  sheep  before  her  shearers  is  dumb,  should  not  open 
his  mouth,  and  that  he  should  be  cut  off  out  of  the  land  of 
the  living.  All  these  prophecies  were  exactly  fulfilled  in 
Jesus.  In  this  same  chapter  Isaiah  prophesied,  that  the 
18 


206  JESUS  THE  CHRIST.  [cH.  XXIl. 

Messiah  should  be  numbered  with  the  transgressors,  and 
make  his  grave  with  the  ricli.  Jesus  was  put  to  death  as  a 
malefactor,  and  was  crucified  between  two  thieves ;  and  he 
was  buried  in  the  sepulchre  of  Joseph  of  Arimalhea,  a  rich 
and  honourable  counsellor. 

It  was  foretold  by  David,  Ps.  xvi.  10,  that  the  Messiah 
should  rise  again  from  the  dead.  "  Thou  wilt  not  leave 
ray  soul  in  hell ;  neither  wilt  thou  suffer  thine  Holy  one  to 
see  corruption."  David  also  prophesied  of  his  ascension 
into  heaven.  Ps.  Ixviii.  18.  "  Thou  hast  ascended  on 
high,  thou  hast  led  captivity  captive :  thou  hast  received 
gifts  for  men ;  yea,  for  the  rebellious  also,  that  the  Lord 
God  might  dwell  among  them."  And  Psalm  ex.  1.  "The 
Lord  said  unto  my  Lord,  sit  thou  at  my  right  hand,  until  I 
make  thine  enemies  thy  footstool."  These  prophecies  also 
were  fulfilled  in  Jesus.  For  he  arose  on  the  third  day,  and 
showed  himself  alive  for  forty  days  to  many  credible  wit- 
nesses, and,  in  the  presence  of  many,  ascended  up  towards 
heaven,  until  a  cloud  received  him  out  of  their  sight.  It  was 
also  predicted  by  the  prophets,  that  when  the  Messiah  came 
the  Gentiles  should  be  called  into  his  kingdom,  and  should 
forsake  idolatry  and  worship  the  true  God.  This  we  know 
was  fulfilled  in  Jesus ;  for  shortly  after  his  death,  numerous 
Gentiles  forsook  idolatry,  acknowledged  the  true  God,  and 
embraced  the  religion  of  Jesus. 

Thus,  in  Jesus  of  Nazareth,  were  exactly  fulfilled  the 
numerous  prophecies  of  the  Old  Testament,  respecting  the 
Messiah,  Hence  we  conclude  that  Jesus  of  Nazareth  is  the 
Messiah  that  was  to  come  according  to  the  prophecies  of  the 
Old  Testament. 

If  further  confirmation  of  this  doctrine  were  necessary,  it 
might  be  further  confirmed  by  several  other  considerations. 
About  the  time  of  the  birth  of  Jesus,  there  was  a  general 
expectation  among  the  Jews  that  the  appearance  of  the 
Messiah  was  at  hand.  This  general  expectation  doubtless 
arose  from  an  examination  of  the  prophecies,  and  the  sense 
in  which  they  were  then  understood.  When  Jesus  was  born, 
an  angel  appeared  unto  the  shepherds  of  Bethlehem,  and 
informed  them,  "  Unto  you  is  born  this  day,  in  the  city  of 
David,  a  Saviour,  which  is  Christ  the  Lord.  And  suddenly 
there  was  with  the  angel  a  multitude  of  the  heavenly  host 
praising  God,  and  saying,  glory  to  God  in  the  highest,  and 
on  earth  peace,  good  will  towards  men."  Luke  ii.  11. 
13,  14.     The  aged  and  pious  Simeon  and  Anna  testified, 


CH.  XXII.]  JESUS  THE  CHRIST.  207 

when  the  infant  Jesus  was  presented  in  the  temple,  that  he 
was  the  promised  Messiah.  And  the  extraordinary  star 
which  guided  the  wise  men  from  the  East  to  Bethlehem 
was  an  evidence  of  the  same  truth. 

In  addition  to  these  evidences,  the  wonderful  establish- 
ment, success,  and  progress  of  the  religion  which  Jesus 
founded,  afford  further  proof  of  his  divine  mission,  and  that 
he  was  what  he  professed  himself  to  be ;  the  promised  Mes- 
siah. His  cause  had  difficulties  to  contend  with  insuperable 
to  human  power.  Jesus,  the  author  of  this  religion,  was 
low  in  condition,  and  of  no  estimation  in  life,  and  had  been 
put  to  an  ignominious  death.  His  religion  was  opposed  to 
all  the  then  existing  religions,  and  would  make  no  compro- 
mise with  them;  but  demanded  their  extirpation.  It  was 
opposed  to  the  passions,  the  prejudices,  the  education,  and 
the  worldly  interests  of  the  men  to  whom  it  was  addressed. 
And  it  exposed  those  who  embraced  it,  to  losses,  poverty, 
disgrace,  persecution,  torture,  and  death.  The  preachers 
who  first  promulgated  this  religion,  were  few  in  number,  and 
in  general,  obscure  and  illiterate,  without  human  power, 
wealth,  learning,  or  friends  to  give  them  influence.  And 
this  religion  had  to  contend,  in  its  infancy,  with  the  opposi- 
tion and  persecution  of  the  powerful  Roman  empire.  But 
notwithstanding  these  difficulties,  the  religion  of  Jesus  tri- 
umphed, and  was  established,  and  has  been  continued  in  the 
world  ever  since.  For  this,  we  cannot  consistently  account, 
on  any  other  principle,  than  that  the  almighty  power  of  God 
was  exerted  in  its  favour,  whereby  he  has  owned  the  divine 
mission  of  its  author;  and  therefore  that  he  was  what  he 
professed  himself  to  be,  the  promised  Messiah. 

And  we  may  add ;  this  doctrine  is  further  confirmed  by 
the  beneficial  and  wonderful  effects,  the  Christian  religion 
lias  produced  in  every  age,  and  still  produces  in  the  present 
day.  It  frequently  effects  great  changes  in  men,  making 
them  new  and  holy  creatures  ;  and  it  has  had  great  influence 
in  meliorating  the  state  of  society.  These  things  evidence 
its  heavenly  origin,  and  therefore  that  its  author  had  a  divine 
mission,  and  consequently  was  what  he  professed  himself  to 
be — the  Christ,  or  promised  Messiah. 


208 
CHAPTER  XXIII. 

TWO  NATURES  AND  ONE  PERSON  IN  CHRIST. 

We  have  seen  who  is  the  Messiah  or  Christ,  that  was 
promised  under  the  Old  Testament.  It  follows  that  we  next 
inquire,  what  he  is.  He  is  God  and  man  in  one  person,  or 
there  are  two  natures,  the  divine  and  human,  united  in  the 
person  of  Christ. 

This  doctrine  we  have  contained  in  our  Catechism,  in  the 
answer  to  the  21st  Question. 

"  fVho  is  the  Redeemer  of  GocVs  elect  ? 

The  only  Redeemer  of  God's  elect  is  the  Lord  Jesus 
Christ,  who,  being  the  eternal  So7i  of  God,  becaine  man, 
and  so  ivas,  and  conthmeth  to  be,  God  and  man,  in  two 
distinct  natures,  and  one  person  for  ever." 

That  the  Son  is  a  distinct  person  from  the  Father,  though 
the  same  in  essence ;  and  that  he  is  a  divine  person,  God 
equal  with  the  Father,  have  already  been  proved  in  the 
chapters  on  the  Trinity.  The  proofs  on  this  article  of  Chris- 
tian faith,  need  not  here  be  repeated. 

This  Son  of  God,  co-equal  with  the  Father,  became  incar- 
nate, or  assumed  human  nature  into  union  with  his  divine 
nature.  This  is  evident  from  numerous  passages  of  Scrip- 
ture.    It  will  be  suflicient  to  quote  a  few  of  them. 

The  doctrine  is  taught  in  the  following  passages  :  Rom. 
ix.  5,  "  Of  whom,  as  concerning  the  flesh,  Christ  came, 
who  is  over  all,  God  blessed  for  ever."  John  i.  1,  14,  "  The 
Word  was  God  ;  and  the  Word  was  made  flesh,  and  dwelt 
among  us."  Phil.  ii.  5 — 8,  "Christ  Jesus:  who  being  in 
the  form  of  God,  thought  it  not  robbery  to  be  equal  with 
God  :  But  made  himself  of  no  reputation,  and  took  upon  him 
tlie  form  of  a  servant,  and  was  made  in  the  likeness  of  men : 
And  being  found  in  fashion  as  a  man."  1  Tim.  iii.  16, 
"  God  was  manifest  in  the  flesh.''  Rom.  i.  3,  4,  "  His  Son 
Jesus  Christ  our  Lord,  which  was  made  of  the  seed  of  David 
according  to  the  flesh ;  and  declared  to  be  the  Son  of  God 
with  power,  according  to  the  Spirit  of  holiness,  by  the  resur- 
rection from  the  dead."  And  in  Heb.  ii.  14,  16,  17,  it  is 
said  of  him,  who  in  the  context  is  called  the  "  brightness  of 
the  Father's  glory,  and  the  express  image  of  his  person,  the 
Son  of  God,  and  God,  and  Lord."     "  Forasmuch  then  as 


CH.  XXni.]    TWO  NATURES  AND  ONE  PERSON  IN  CHRIST.       209 

the  children  are  partakers  of  flesh  and  blood,  he  also  himself 
likewise  took  part  of  the  same.  He  took  on  him  the  seed 
of  Abraham.  Wherefore  in  all  things  it  behoved  him  to  be 
made  like  unto  his  brethren." 

These  and  many  other  texts  clearly  teach,  that  the  Son  of 
God,  the  second  person  of  the  Trinity,  assumed  human  na- 
ture into  union  with  his  divine  nature. 

This  union  was  so  made  as  to  constitute  but  one  person, 
the  God-man,  Christ  Jesus ;  and  at  the  same  time  it  was  so 
made,  that  the  two  natures  are  not  confounded,  but  remain 
distinct. 

That  the  divine  and  human  nature  are  so  united  as  to  form 
but  one  person,  the  Scriptures  abundantly  teach.  Thus,  in 
the  passages  just  quoted,  it  is  the  same  person,  Christ,  who 
came  of  the  Israelites,  as  concerning  the  flesh,  and  who  is 
over  all  God  blessed  for  ever.  It  is  the  same  person,  Christ 
Jesus,  who  was  in  the  form  of  God,  and  thought  it  not  rob- 
bery to  be  equal  with  God ;  and  who  made  himself  of  no 
reputation,  took  the  form  of  a  servant,  was  made  in  the  like- 
ness of  men,  and  was  found  in  fashion  as  a  man.  And  it  is 
the  same  person,  Jesus  Christ  our  Lord,  who  was  made  of 
the  seed  of  David  according  to  the  flesh,  and  declared  to  be 
the  Son  of  God  with  power,  according  to  the  Spirit  of  holi- 
ness. And  in  Acts  xx.  28,  we  read  of  the  "  blood  of  God." 
And  in  1  Cor.  ii.  8,  of  the  crucifixion  of  "the  Lord  of  glory." 
In  these  last  two  passages,  the  name  is  taken  from  the  divine 
nature,  and  the  properties  and  actions  from  the  human  na- 
ture ;  which  properties  and  actions  could  not  be  ascribed  to 
God,  and  the  Lord  of  glory,  but  as  these  names  expressed 
the  one  person  of  the  God-man,  Christ  Jesus. 

This  mysterious  union  of  two  natures  in  one  person  is  so 
made,  that  the  two  natures  are  not  confounded,  but  remain 
distinct.  This  also  is  the  doctrine  of  the  Scriptures,  as  ap- 
pears from  the  frequent  opposition  of  two  natures  in  the 
same  text.  He  is  in  the  form  of  God,  and  of  a  servant.  He 
is  of  the  seed  of  David,  and  the  Son  of  God.  And  even  con- 
trary things  are  attributed  to  him  ;  as  that  he  thought  it  not 
robbery  to  be  equal  with  God,  and  yet  that  the  Father  was 
greater  than  he;  that  he  was  about  to  depart  from  the  world, 
and  yet  would  continue  with  us  for  ever;  and  that  he  was 
ignorant  of  the  day  of  judgment,  and  yet  knew  all  things. 
These  and  such  like  expressions  pla  nly  teach  that  there  are, 
in  the  person  of  Christ,  two  distinct  natures;  and  they  must 
be  thus  explained  to  be  understood. 
18* 


210  TWO  NATURES  [cH.   XXIII. 

The  following  is  therefore  the  doctrine  of  Scripture  on 
this  subject.  The  eternal  Son  of  God,  co-equal  with  the 
Father,  assumed  the  human  nature  into  union  with  his  divine 
nature  ;  which  union  was  so  formed  that  the  two  natures  are 
not  confounded,  but  remain  distinct;  and  yet  constitute  but 
one  person,  God-man,  so  that  the  proper  works  of  each  na- 
ture may  be  attributed  to  the  whole  person. 

And  here  it  may  be  asked,  why  was  it  requisite  that  the 
Mediator  should  be  such  a  person  as  we  have  seen  the 
Scriptures  teach  us  he  is  ? 

A  few  remarks  in  answer  to  this  question  may  be  proper 
in  this  place. 

In  view  of  the  preceding,  the  question  is  naturally  divided 
into  three  parts. 

1.  Why  was  it  requisite  that  the  Mediator  should  be 
God?  In  our  Larger  Catechism  this  question  is  answered 
as  follows : — 

"  It  was  requisite  that  the  Mediator  should  be  God,  that 
he  might  sustain  and  keep  the  human  nature  from  sinking 
under  the  infinite  wrath  of  God,  and  the  power  of  death ; 
give  worth  and  eflicacy  to  his  sufierings,  obedience,  and  in- 
tercession;  and  to  satisfy  God's  justice,  procure  his  favour, 
purchase  a  peculiar  people,  give  his  Spirit  to  them,  conquer 
all  their  enemies,  and  bring  them  to  everlasting  salvation." 

In  this  answer,  we  have  stated  the  reasons  why  it  was  re- 
quisite that  the  Mediator  should  be  God.  It  was  necessary 
to  our  salvation,  that  the  law  of  God  should  be  perfecdy 
fulfilled,  and  its  curse  on  account  of  transgression  be  borne 
by  him  who  would  eflect  our  deliverance.  A  mere  man,  or 
a  mere  creature,  however  dignified,  was  not  capable  of  ren- 
dering such  an  active  obedience  to  the  divine  law,  that  the 
merit  thereof  could  be  imputed  to  us ;  for  it  is  the  duty  of 
every  creature  to  render  perfect  obedience  to  the  utmost  of 
his  powers  for  himself;  and  therefore  none  of  his  perfect 
obedience  could  have  been  set  to  our  account  for  our  accep- 
tance. Besides,  a  mere  creature  would  not  have  been  able 
to  satisfy  divine  justice,  by  bearing  the  curse.  For  should 
he  have  died  for  us,  his  death  would  not  have  been  of  suffi- 
cient eflicacy  to  have  satisfied  divine  justice  for  sin,  and  re- 
move the  curse.  For  sin  is  an  infinite  evil,  as  it  is  commit- 
ted against  an  infinite  being,  and  is  the  violation  of  infinite 
obligations  ;  and  therefore  it  deserves  an  infinite  punishment. 
And  the  Scriptures  abundandy  teach  that  tlie  curse  of  the 
law  is  eternal  death,  which  is  a  punishment  infinite  in  dura- 


CH.  XXIII.]  AND  ONE  PERSON  IN  CHRIST.  211 

tion.  And  therefore  it  was  impossible  that  the  death  of  any 
mere  man,  or  mere  creature,  though  ever  so  dignified,  should 
make  an  adequate  atonement  for  sin,  and  thus  satisfy  divine 
justice,  and  redeem  the  sinner  from  the  curse  of  the  divine 
law.  Hence  it  was  requisite  that  the  Mediator  should  be 
God,  that  his  active  obedience  might  be  meritorious,  and 
that  he  might  give  such  an  infinite  efhcacy  to  his  sufferings, 
as  would  make  an  adequate  atonement  for  sin. 

Further,  it  was  necessary  that  the  Mediator  should  bear 
the  curse  of  the  law  due  to  sin,  or  the  infinite  wrath  of  God  ; 
a  mere  man  or  creature  could  not  have  borne  up  under  this 
wrath,  so  as  to  have  made  satisfaction  to  divine  justice; 
it  was  therefore  necessary  that  the  Mediator  should  be  God, 
that  he  might  sustain  and  keep  the  human  nature  from  sink- 
ing under  the  infinite  wrath  of  God. 

And  further,  it  was  requisite  that  the  Spirit  should  be  sent 
to  apply  salvation ;  that  the  wicked  heart  should  be  subdued ; 
that  the  enemies  of  his  church  should  be  restrained  and  con- 
quered ;  and  that  his  people  should  be  brought  safe  to  glory, 
and  crowned  with  everlasting  life.  None  but  a  divine  per- 
son was  competent  to  these  things.  It  was  therefore  also 
requisite  that  the  Mediator  should  be  God. 

2.  Why  was  it  requisite  that  the  Mediator  should  be 
man  ? 

This  question  is  also  answered  in  our  Larger  Catechism, 
as  follows : — 

"  It  was  requisite  that  the  Mediator  should  be  man,  that 
he  might  advance  our  nature,  perform  obedience  to  the  law, 
suffer  and  make  intercession  for  us  in  our  nature,  have  a 
fellow-feeling  of  our  infirmities,  that  we  might  receive  the 
adoption  of  sons,  and  have  comfort  and  access  with  boldness 
unto  the  throne  of  grace." 

It  was  requisite  that  the  Mediator  should  become  subject 
to  the  divine  law,  and  render  obedience  thereunto.  For  the 
divine  law  immutably  requires  perfect  obedience ;  and  if 
sinners  are  saved,  this  obedience  must  be  rendered  by  their 
surety.  But  it  is  inconsistent  that  the  divine  nature  should 
be  obedient  to  the  law.  It  was  therefore  requisite  that  the 
Mediator  should  be  man.  Besides  it  was  meet  that  the  law 
which  was  given  to  man,  should  be  obeyed  by  man ;  and 
therefore  also  it  was  requisite  that  the  Mediator  should 
be  man. 

But  a  further  obedience  to  the  divine  law,  than  merely 
active,  was  necessary.     Man  had  by  sin  incurred  the  curse 


212       TWO  NATURES  AND  ONE  PERSON  IN  CHRIST.       [cH.  XXIII. 

of  the  law ;  and  the  holiness,  justice  and  truth  of  God 
required  the  execution  of  this  curse.  This  curse  was  death. 
Therefore  if  man  be  saved,  the  Mediator,  his  surety,  must 
die.  It  was  therefore  necessary  that  the  Mediator  should 
be  man ;  for  the  divine  nature  cannot  suffer  or  die.  Besides, 
it  was  requisite  that  the  same  nature  which  had  sinned, 
should  suffer  and  bear  the  penalty  of  the  law,  and  therefore 
also  that  the  Mediator  should  be  man.  It  was  necessary 
also  that  the  Mediator  should  be  man  to  make  intercession 
for  his  people,  as  this  is  a  work  of  obedience.  And  further, 
it  was  fit  that  he  should  be  man,  that  he  might  have  a  fellow- 
feeling  for  our  infirmities,  and  that  we  might  with  boldness 
approach  unto  God  through  him.  This  reason  of  the  hu- 
manity of  Christ  is  given.  Heb.  ii.  17,  18.  "  Wherefore 
in  all  things  it  behoved  him  to  be  made  like  unto  his 
brethren  ;  that  he  might  be  a  merciful  and  faithful  High 
Priest.  For  in  that  he  himself  hath  suffered,  being  tempted, 
he  is  able  to  succour  them  that  are  tempted."  And  Heb.  iv. 
15,  16.  "  We  have  not  an  high  priest,  which  cannot  be 
touched  with  the  feeling  of  our  infirmities :  but  was  in  all 
points  tempted  like  as  we  are,  yet  without  sin.  Let  us 
therefore  come  boldly  unto  the  throne  of  grace,  that  we 
may  obtain  mercy,  and  find  grace  to  help  in  time  of  need." 

3.  Why  was  it  requisite  that  the  Mediator  should  be  God 
and  man  in  one  person  ? 

Again,  we  give  the  answer  of  the  Larger  Catechism. 
"  It  was  requisite  that  the  Mediator,  who  was  to  reconcile 
God  and  man,  should  himself  be  both  God  and  man,  and 
this  in  one  person ;  that  the  proper  works  of  each  nature 
might  be  accepted  of  God  for  us,  and  relied  on  by  us,  as 
the  works  of  the  whole  person." 

If  there  had  been  two  persons,  the  actions  of  one  nature 
could  not  have  derived  clhcacy  from  the  other.  The  obe- 
dience, sufferings,  and  death  of  the  human  nature,  could  not 
have  derived  efficacy  from  the  divine  nature  to  render  them 
infinitely  meritorious,  and  therefore  would  have  been  in- 
eflectual.  But  united  in  one  person,  the  proper  works  of 
each  nature  belong  to  the  one  person,  the  God-man  Christ 
Jesus  ;  and  thus  become  efficient  to  the  redemption  of  fallen 
man. 


213 
CHAPTER  XXIV. 

THE  PROPHETICAL  OFFICE  OF  CHRIST. 

Under  the  Old  Testament,  the  high-priests  always,  and 
sometimes  prophets  and  kings,  were  anointed  with  oil. 
This  signified  the  setting  apart  of  the  person  thus  anointed 
to  office  ;  and  was  a  sign  of  the  communication  of  qualifica- 
tions for  the  performance  of  the  duties  of  his  office.  This 
anointing  was  typical  of  the  Saviour,  and,  in  allusion  to  this, 
he  was  called  the  anointed  or  Christ ;  signifying  his  separa- 
tion to  the  work  of  mediator,  and  his  qualifications  for  this 
work.  His  anointing  was  with  the  Holy  Ghost,  above 
measure.  The  offices  which  Christ,  as  mediator,  performs 
are  three,  prophet,  priest,  and  king.  This  is  taught  in  many 
texts  of  Scripture. 

The  doctrine  of  the  offices  which  Christ,  as  mediator, 
performs,  we  have  contained  in  our  Catechism,  in  the  an- 
swer to  the  23d  Question. 

"  Tfhat  offices  doth  Christ  execute  as  our  Redeemer  ?^^ 

"  Christ,  as  our  Redeemer,  executeth  the  offices  of  a  pro- 
phet, of  a  priest,  and  of  a  king,  both  in  his  estate  of  humi- 
liation and  exaltation." 

The  prophetical  office  first  claims  our  attention.  That 
Christ  sustains  and  performs  the  ofiice  of  a  prophet,  we 
learn  from  numerous  passages  of  Scripture.  Moses  spake  of 
him  as  a  prophet  to  come.  Deut.  xviii.  15,  "  The  Lord 
thy  God  will  raise  up  unto  thee  a  Prophet  from  the  midst  of 
thee,  of  thy  brethren,  like  unto  me ;  unto  him  ye  shall 
hearken" — Compared  with  Acts  iii.  22.  He  also  spake  of 
himself  as  a  prophet.  Luke  xiii.  33,  "  I  must  walk  to-day 
and  to-morrow,  and  the  day  following:  for  it  cannot  be  that 
a  prophet  perish  out  of  Jerusalem."  He  was  called  a  pro- 
phet, by  the  multitude,  when,  at  Nain,  he  raised  the  widow's 
son  to  life.  Luke  vii.  16,  "  They  glorified  God  saying,  that 
a  great  prophet  is  risen  up  among  us."  He  was  so  called, 
also,  by  the  five  thousand  who  were  miraculously  fed  by 
him.  John  vi.  14,  "  Then  those  men,  when  they  had  seen 
the  miracle  that  Jesus  did,  said,  this  is  of  a  truth  that  Pro- 
phet that  should  come  into  the  world. 

The  woman  of  Samaria  had  the  same  opinion  of  his  cha- 
racter, when  she  said,  "  Sir,  I  perceive  that  thou  art  a  pro- 


214  THE  PROPHETICAL  OFFICE  OF  CHRIST.       [CH.  XXIV. 

phet."  John  iv.  19.  The  same  testimony  to  his  prophetical 
office  was  borne,  by  the  people  in  the  temple,  at  the  time  of 
the  feast  of  tabernacles,  when  they  said,  "  Of  a  truth  this  is 
the  Prophet."  John  vii.  40.  And  also,  by  the  two  disci- 
ples, journeying  to  Emmaus,  after  his  resurrection.  Luke 
xxiv.  19,  "  Jesus  of  Nazareth,  which  was  a  prophet,  mighty 
in  deed  and  word,  before  God,  and  all  the  people."  His 
prophetical  office  is  also  proved  by  all  those  numerous  pas- 
sages, in  which  he  is  spoken  of  as  a  teacher,  a  counsellor, 
the  Angel  of  the  covenant,  the  Wisdom  of  God,  the  light  of 
men,  the  opener  of  blind  eyes,  and  the  Anointed  to  preach 
the  gospel. 

A  prophet,  in  Scripture,  signifies  one  who  foretels  future 
events ;  and  also  a  teacher  in  divine  things.  In  both  these 
senses  Christ  was  a  prophet.  He  personally  predicted  fu- 
ture events,  many  of  which  have  been  fulfilled,  and  some 
remain  yet  to  be  accomplished ;  and  he  inspired  all  other 
prophets  to  foretel  the  events  which  they  predicted.  And 
he  revealed  the  will  of  God  unto  men  for  their  salvation. 

The  manner  in  which  Christ  executes  the  prophetical  of- 
fice, we  have  stated  in  our  Catechism,  in  the  answer  to  the 
24th  Question. 

"  How  doth  Christ  execute  the  office  of  prophet  .^" 

"  Christ  executeth  the  office  of  a  prophet,  in  revealing  to 
us,  by  his  woi'd  and  Spirit,  the  will  of  God  for  our  sal- 
vation.'^ 

According  to  this  answer,  there  are  two  ways  in  which 
Christ  executes  his  prophetical  office,  viz  :  by  his  word,  and 
by  the  Spirit. 

Christ  hath  executed  his  prophetical  office  in  all  ages, 
since  the  fall,  and  will  continue  to  execute  it  until  the  end  of 
the  world.  He  revealed  the  will  of  God  for  salvation  before 
his  incarnation.  He  entered  upon  his  prophetical  office  im- 
mediately after  the  fall,  though  the  more  perfect  execution  of 
it  was  reserved  until  his  actual  appearance  in  the  flesh. 

In  most,  if  not  all  the  appearances  of  God,  recorded  in  the 
Old  Testament,  it  is  generally  supposed,  and  with  good 
reason,  that  God  the  Son,  the  second  person  of  the  Trinity 
is  meant.  Therefore  the  instructions,  which,  under  the  Old 
Testament,  were  immediately  communicated  by  God,  are  to 
be  ascribed  to  God  the  Son,  who  afterwards  became  incar- 
nate. And  all  the  instructions  which  were  communicated  to 
the  Old  Testament  church,  by  holy  men,  under  the  influence 
of  inspiration,  may  be  ascribed  to  Christ  as  the  author.    For 


CH.  XXIV.]       THE  PROPHETICAL  OFFICE  OF  CHRIST.  215 

we  read,  2  Pet.  i.  21,  "  The  prophecy  came  not  in  old  time 
by  the  will  of  man :  but  holy  men  of  God  spake  as  they 
were  moved  by  the  Holy  Ghost."  Now  the  Scriptures 
teach  us  that  the  Holy  Ghost,  in  the  work  of  redemption, 
acts  in  subserviency  to  Christ  as  mediator,  taking  of  the 
things  of  Christ  and  showing  them  unto  men.  And  there- 
fore the  teachings  of  men  inspired  by  the  Holy  Ghost,  under 
the  Old  Testament,  may  properly  be  ascribed  to  Christ,  in 
the  execution  of  his  prophetical  office.  Agreeably  to  this 
we  are  informed,  1  Pet.  iii.  19,  that  "Christ,  by  the  Spirit, 
went  and  preached  unto  the  spirits  in  prison."  That  is,  to 
the  wicked  generation  who  lived  before  the  flood,  and  who, 
when  the  Apostle  wrote,  were  spirits  in  prison.  And  1  Pet. 
i.  1  ] ,  it  is  recorded  of  the  prophets  who  prophesied  of  the 
grace  that  should  come  ;  "  Searching  what,  or  what  manner 
of  time  the  Spirit  of  Christ  which  was  in  them  did  signify, 
when  it  testified  beforehand  the  sufferings  of  Christ,  and  the 
glory  tliat  should  follow." 

Christ  also  executed  this  office,  by  his  own  personal 
ministry,  when  he  was  upon  earth.  He  then  preached  glad 
tidings,  and  revealed  the  will  of  God,  and  pointed  out  the 
way  of  salvation,  far  more  clearly  than  ever  before  had  been 
done.  And  after  his  ascension  he  sent  the  Holy  Spirit  into 
the  Evangelists  and  Apostles,  and  inspired  them  to  make 
known  still  further  the  will  of  God  for  salvation.  Eph.  iv. 
8.  11,  12.  "  When  he  ascended  up  on  high,  he  gave  gifts 
unto  men.  And  he  gave  some,  apostles ;  and  some  pro- 
phets ;  and  some,  evangelists ;  and  some,  pastors  and  teach- 
ers ;  for  the  perfecting  of  the  saints,  for  the  work  of  the 
ministry,  for  the  edifying  of  the  body  of  Christ."  And  in 
the  instructions,  which  the  inspired  writers  of  the  New 
Testament  communicated,  and  have  left  on  record,  making 
a  part  of  the  canon  of  Scripture,  they  were  but  the  servants 
of  Christ,  through  whom  he  was  executing  his  prophetical 
office. 

And  he  still  executes  this  office  by  the  whole  of  his  word. 
In  this,  he  reveals  unto  men  the  way  of  salvation;  and  every 
time  we  read  the  word  of  God,  or  hear  it  read,  we  are  read- 
ing or  hearing  the  instructions  of  Christ  as  a  prophet.  When, 
in  any  way,  we  attend  to  the  Scriptures,  Christ  is  to  be  con- 
sidered as  in  the  execution  of  his  prophetical  office,  teaching 
us  the  will  of  God.  And  the  ministers  of  the  gospel,  whose 
business  it  is  to  study  and  explain  the  Scriptures,  are  the 
servants  of  Christ,  in  the  execution  of  his  prophetical  office. 


216  THE  PROPHETICAL  OFFICE  OF  CHRIST.        [CH.  XXIV. 

But  Christ  executes  the  office  of  a  prophet,  in  revealing 
to  men  the  will  of  God  for  salvation,  not  only  by  his  word, 
but  also  by  his  Spirit.  It  is  infinite  mercy  that  he  instructs 
us  by  his  word ;  and  if  he  were  to  leave  us  with  this  instruc- 
tion, and  not  grant  the  teachings  of  his  Spirit,  and  we  were 
never  to  come  to  a  saving  knowledge  of  the  truth,  but  should 
perish  in  our  sins,  we  Avould  be  without  excuse.  For  we 
should  not  perish  for  want  of  light  shining  around  us,  if  we 
would  only  come  to  it,  and  receive  it.  The  Scriptures  con- 
tain all  the  information  necessary  on  the  subject  of  the  way 
of  salvation  ;  and  they  address  numerous  motives  to  us,  as 
rational  creatures,  to  influence  us  to  embrace  the  salvation 
of  the  gospel. 

But  the  human  heart  is  depraved.  It  is  enmity  against 
God.  It  is  opposed  to  holiness,  and  has  no  spiritual  relish 
for  divine  truth.  The  disposition  of  man,  in  his  natural 
state,  is  so  opposed  to  the  truths  of  God's  word,  that  the 
great  body  of  the  unregenerate  remain  ignorant  of  even  a 
speculative  knowledge  of  the  Scriptures.  They  have  such 
an  aversion  to  them  that  they  will  not  even  read  them. 
Many  others  who  do  read  them,  perform  this  duty  as  a  task 
to  which  they  are  compelled  by  habits  of  education,  or  by 
conscience,  or  from  fashion,  or  some  such  unholy  motive ; 
but  they  read  them  in  such  a  careless  manner,  and  with  so 
little  interest,  perceiving  no  beauty  or  attraction  in  them, 
that  they  remain  almost,  if  not  quite  as  ignorant,  of  even  a 
speculative  knowledge  of  their  contents,  as  those  who  never 
open  them.  Of  this  general  ignorance  of  even  a  speculative 
knowledge  of  the  great  truths  of  religion,  as  taught  in  the 
word  of  God,  there  are  numerous  examples ;  as  those  well 
know,  who  converse  much  with  mankind  on  the  subject  of 
religion. 

It  is  true  there  are  some  unregenerate  persons,  who  have  a 
considerable  speculative  knowledge  of  the  Scriptures.  But 
even  these  remain  ignorant  of  the  beauty  and  glory  of  these 
truths  ;  and  some  of  the  most  important  of  them  are  foolish- 
ness to  them. 

The  great  reason  of  this  ignorance  of  divine  truth,  is  the 
disrelish  and  opposition  of  the  heart.  The  sinner  is  there- 
fore inexcusable  for  his  ignorance  of  a  spiritual  knowledge 
of  the  truths  of  the  Scriptures.  For  opposition  to  God,  and 
disrelish  of  his  holy  truths,  can  never  release  from  obliga- 
tions to  know  and  love  the  truth.  This  opposition  and  dis- 
relish are  in  themselves  unreasonable  and  wrong;  and  there- 


CH.  XXIV.3        THE  PROPHETICAL  OFFICE  OF  CHRIST.  217 

fore  cannot  form  a  just  excuse  for  that  ignorance,  which  is 
their  fruit.  But  nevertheless  they  will  invariably  keep  the 
mind  in  willing  ignorance  of  the  truths  of  God's  word,  or  at 
least  of  their  spirituality  and  excellency.  And  if  the  sinner 
were  left  to  the  word  alone,  he  would  ever,  willingly,  remain 
ignorant  of  a  saving  knowledge  of  divine  truth,  and  justly 
perish  in  his  ignorance.  The  influences  of  the  Divine  Spirit 
are  therefore  necessary.  Without  these,  the  sinner  will  never 
have  a  saving  knowledge  of  divine  truth.  The  word  of  itself 
will  never  savingly  enlighten  him. 

The  necessity  of  the  operations  of  the  Holy  Spirit,  to  lead 
to  a  saving  knowledge  of  divine  truth,  is  abundantly  evident 
from  the  testimony  of  the  word  of  God.  Take  the  following 
texts:  1  Cor.  ii.  10,  11,  14.  "God  hath  revealed  them 
unto  us  by  his  Spirit.  The  things  of  God  knoweth  no  man, 
but  the  Spirit  of  God.  The  natural  man  receiveth  not  the 
things  of  the  Spirit  of  God :  for  they  are  foolishness  unto 
him:  neither  can  he  know  them,  because  they  are  spiritual- 
ly discerned."  And  2  Cor.  iv.  6 :  "  God  who  commanded 
the  light  to  shine  out  of  darkness,  hath  shined  in  our  hearts, 
to  give  the  light  of  the  knowledge  of  the  glory  of  God  in  the 
face  of  Jesus  Christ." 

This  teaching  of  the  Spirit,  by  which  Christ  executes  his 
prophetical  office,  does  not  consist  in  imparting  any  new  re- 
velation to  the  soul.  For,  as  has  already  been  observed, 
every  thing  necessary  to  salvation  is  already  revealed  in  the 
Scriptures.  No  new  revelation  is  needed.  Nor  does  it  con- 
sist in  creating  any  new  faculty  in  the  soul.  But  it  consists, 
radically,  in  changing  the  temper  of  the  heart ;  taking  away 
the  dislike  to  divine  truth,  and  imparting  a  tasle  or  relish  for 
holiness,  and  fixing  the  attention  upon  divine  things.  The 
importance,  beauty,  and  glory  of  the  truths  contained  in  the 
Scriptures  will  then  be  perceived.  The  word  of  God  will 
be  considered  a  different  book  from  what  it  before  appeared 
to  be.  There  will  be  a  divine  excellency  in  its  instructions, 
which  the  soul  will  cordially  approve  and  delight  in.  If  the 
person  thus  changed,  before  neglected  to  read  the  Bible,  he 
will  peruse  it  now.  If  he  before  read  it  with  carelessness, 
he  will  now  peruse  it  with  lively  interest.  If  he  before  had 
a  speculative  knowledge  of  the  Scriptures,  his  knowledge  of 
them  will  now  be  very  different.  Before  he  might  have  had 
a  rational  conviction,  that  God  was  such  a  being  as  the 
Scriptures  represent  him  to  be ;  but  now  he  appears  glorious 
in  being  such.  He  might  before  have  had  a  speculative 
19 


218  THE  PROPHETICAL  OFFICE  OF  CHRIST.      [CH.  XXIV, 

knowledge  of  the  character  of  Jesus  Christ  as  a  Saviour; 
but  now  he  sees  the  necessity  of  such  a  Saviour,  and  a  suit- 
ableness and  loveliness  in  his  character,  to  which  he  was  be- 
fore a  stranger.  He  might  before  have  been  doctrinally  ac- 
quainted with  the  Gospel  plan  of  salvation ;  but  now  he 
beholds  a  glory  in  it,  of  which,  until  now,  he  was  ignorant. 
He  might  before  have  had  a  general  knowledge  of  what  the 
law  of  God  required  ;  but  now  he  sees  what  he  saw  not  be- 
fore, that  the  law  is  holy,  just,  and  good  ;  and  that  sin,  which 
is  a  transgression  of  the  law,  is  odious.  These  instances 
may  serve  to  show  the  diflerence  betw^een  that  knowledge  of 
the  things  of  religion,  which  the  word  may  impart  without 
the  operations  of  the  Spirit,  and  that  which  is  the  effect  of 
the  influences  of  the  Spirit  upon  the  heart. 

And  here  it  will  be  proper  to  remark,  although  the  word 
of  itself  will  never  lead  depraved  man  to  a  spiritual  and  sav- 
ing knowledge  of  divine  truth,  but  the  influences  of  the 
Spirit  are  essentially  necessary  to  effect  this ;  yet  the  neces- 
sity of  the  word  is  by  no  means  hereby  taken  away.  The 
Scriptures  contain  the  truths  to  be  known  ;  the  Spirit  opens 
the  heart,  as  he  did  that  of  Lydia,  to  attend  to,  to  under- 
stand, and  to  receive  these  truths  in  love.  And  for  the  Spirit 
to  operate  upon  our  hearts,  changing  their  carnal  disposition, 
and  giving  a  relish  for  divine  truth,  if  at  the  same  time  we 
speculatively  knew  nothing  of  the  truths  of  God's  word,  and 
could  have  no  access  to  them,  would  be  like  giving  us  eyes 
to  see,  in  order  to  obtain  a  certain  kind  of  knowledge,  when, 
at  the  same  time,  the  objects  from  which  alone  this  know- 
ledge could  be  obtained  were  not  within  the  reach  of  our 
sight.  As  to  knowledge  in  this  case,  v/e  should  remain  just 
as  ignorant  as  we  were  before  we  received  sight.  The  case 
would  be  similar,  if  the  Spirit  were  to  operate  upon  our 
hearts,  and  we  were  entirely  unacquainted  with  the  word, 
and  could  have  no  access  to  it;  unless  at  the  same  time  he 
changed  our  hearts,  he  were  to  reveal  in  us  the  truths  of  re- 
ligion, which  is  not,  as  far  as  we  know,  the  manner  of  the 
divine  procedure.  This  would  do  away  the  use  of  the  word. 
But  that  God  has  given  us  his  word,  is  an  argument  in  fa- 
vour of  its  necessity,  at  least  where  access  to  it  can  be  had. 
And  we  have,  in  the  Scriptures,  examples  in  point.  The 
Spirit  prepared  the  heart  of  Cornelius  to  receive  instruction 
in  the  truths  of  the  Gospel,  and  he  might  have  immediately 
communicated  the  truths  to  his  mind,  or  he  might  have  com- 
missioned the  angel  sent  to  him,  to  impart  this  instruction; 


CH.  XXIV.3     THE  PROPHETICAL  OFFICE  OF  CHRIST.  219 

but  neither  of  these  was  done.  An  angel  was  sent,  not  to 
reveal  the  Gospel  to  him,  but  to  direct  him  to  send  for  Peter, 
that  he  might,  in  the  ordinary  way,  be  instructed  in  the 
truth  necessary  to  be  known.  The  case  of  Lydia  was  simi- 
lar. The  Spirit  of  the  Lord  opened  her  heart,  and  he  might, 
at  the  same  time,  have  revealed  the  truths  of  religion  to  her; 
but  he  did  not  do  this :  Paul  must  be  directed  by  a  vision 
into  Macedonia,  and  he  must  preach  in  the  hearing  of  Lydia. 
Another  case  in  point  was  that  of  the  Ethiopian  eunuch.  And 
we  read,  Rom.  x.  17,  "  Faith  cometh  by  hearing,  and  hear- 
ing by  the  word  of  God." 


CHAPTER  XXV. 

THE  PRIESTLY  OFFICE  OF  CHRIST ATONEMENT. 

We  have  considered  the  prophetical  office  of  Christ.  The 
doctrine  of  his  priestly  office  next  claims  our  attention.  This 
is  stated  in  our  Catechism,  in  the  answer  to  the  25th  Ques- 
tion, as  follows  : — 

"  Hoio  doth  Christ  execute  the  office  of  a  priest?^'' 

"  Christ  executeth  the  office  of  a  priest,  in  his  once  offer- 
ing up  of  himself  a  sacrifice  to  satisfy  divine  justice,  and 
reconcile  us  to  God,  and  in  making  continual  intercession 
for  us.'''' 

According  to  this  answer,  the  parts  of  Christ's  priestly 
office  are  two,  viz  :  offisring  sacrifice  to  satisfy  divine  justice, 
and  making  intercession.  He  did  the  former,  when  on 
earth,  he  offered  himself,  and  became  obedient  unto  death, 
even  the  death  of  the  cross ;  he  began  to  do  the  latter,  while 
he  was  yet  on  earth,  and  has  been  more  especially  engaged 
in  it  since  his  ascension  to  heaven. 

The  object  of  the  sacrifice  which  Christ  made  of  himself 
was  to  satisfy  divine  justice,  and  thus  to  open  the  way  for 
our  reconciliation  to  God,  or  rather  the  reconciliation  of  God 
with  us. 

The  object  of  this  chapter  is  to  prove,  that  Christ,  by  his 
death,  made  himself  a  sacrifice  for  sin,  to  satisfy  divine  jus- 
tice, in  the  room  of  sinners. 

There  are  some  who  professedly  deny  that  Christ  offered 
himself  a  sacrifice  to  satisfy  divine  justice,  holding  that  he 
was  sent  of  the  Father,  and  came  into  the  world,  only  to 


220  THE  PRIESTLY  OFFICE  [cH.  XXV. 

teach  the  way  of  salvation,  and  set  an  example  of  holy  living ; 
and  that  he  died  to  confirm  his  doctrine. 

It  is  true,  all  these  ends  were  answered  by  what  Christ 
did  and  suffered.  He  clearly  revealed  the  will  of  God,  and 
taught  the  way  of  salvation.  He  set  a  perfect  example  for 
our  imitation.  And  his  death  was  a  confirmation  of  the  truth 
of  the  doctrines  which  he  preached.  But  he  did  more.  He 
purchased  salvation,  by  making  satisfaction  for  sin,  to  divine 
justice,  in  the  sinner's  stead ;  and  to  do  this  was  his  leading 
object  in  becoming  a  Saviour. 

This  doctrine  is  proved — 

1.  By  the  object  of  sacrifices  under  the  Levitical  laiv. 
Their  object  evidently  was  to  make  an  expiation  or  atone- 
ment for  sin,  and  appease  the  wrath  of  God.  This  was  pro- 
fessedly the  object  of  even  the  Heathen,  in  the  sacrifices 
which  they  offered.  And  that  this  was  the  professed  object 
of  the  sacrifices  ofl^ered  by  the  Levitical  priests,  is  proved  by 
a  great  number  of  texts  in  the  Old  Testament.  In  the  book 
of  Leviticus,  it  is  repeated  a  great  many  times,  that  the  ob- 
ject of  the  sacrifices  which  were  ofl:ered  was  to  make  atone- 
ment for  sin,  that  it  might  be  forgiven  the  sinner  who  made 
the  offering.  Thus,  with  respect  to  the  burnt  offering,  it  is 
said  of  the  offerer.  Lev.  i.  4,  "  It  shall  be  accepted  for  him 
to  make  atonement  for  him."  So  also  with  respect  to  the 
sin-offering  made  for  the  whole  congregation,  when  they  had 
sinned  through  ignorance,  it  is  said.  Lev.  iv.  20,  "  And  the 
priest  shall  make  an  atonement  for  them,  and  it  shall  be  for- 
given them."  So  also  when  a  ruler  had  sinned  through  ig- 
norance, he  was  directed  to  bring  an  offering  which  was  to 
be  slain ;  and  it  is  added.  Lev.  iv.  26,  "And  the  priest  shall 
make  an  atonement  for  him  as  concerning  his  sin,  and  it 
shall  be  forgiven  him."  The  same  observation  is  made  with 
respect  to  the  offering  of  one  of  the  common  people  in  the 
case  of  a  sin  of  ignorance."  Lev.  iv.  31.  So  also  with  res- 
pect to  the  trespass-offering,  we  read,  Lev.  v.  6,  "  And  he 
shall  bring  his  trespass-oflering  unto  the  Lord,  for  his  sin 
which  he  hath  sinned.  And  the  priest  shall  make  an  atone- 
ment for  him  concerning  his  sin."  But  it  is  unnecessary  to 
quote  any  more  texts  to  show  that  the  professed  object  of 
sacrifices,  as  commanded  by  God,  was  to  make  atonement 
for  sin,  that  the  wrath  of  God  due  to  the  ofl^erer  might  be 
appeased  and  turned  away.  This  is  repeatedly  declared  in 
Leviticus,  and  also  in  other  books  of  the  Old  Testament. 

Atonement  signifies  the  appeasing  of  the  wrath  of  God  due 


CH.  XXV.3        OF  CHRIST- — ATONEMENT.  221 

to  sin.  This  is  evident  from  the  texts  already  quoted,  and 
is  also  most  plainly  taught  in  the  following  passage,  Num. 
xvi.  46 — 48,  "  And  Moses  said  unto  Aaron,  take  a  censer, 
and  put  fire  therein  from  off  the  altar,  and  put  on  incense, 
and  go  quickly  unto  the  congregation,  and  make  an  atone- 
ment for  them :  for  there  is  wrath  gone  out  from  the  Lord ; 
the  plague  is  begun.  And  Aaron  took  as  Moses  commanded, 
and  ran  into  the  midst  of  the  congregation;  and  behold,  the 
plague  was  begun  among  the  people :  And  he  put  on  in- 
cense, and  made  an  atonement  for  the  people.  And  he 
stood  between  the  dead  and  the  living ;  and  the  plague  was 
stayed." 

The  professed  object  of  sacrifices  therefore  was  to  make 
atonement  for  sin,  and  appease  the  wrath  of  God  due  to  sin. 
Hence  it  is  evident  that  the  sacrifice  which  Christ  made  of 
himself  was  expiatory,  or,  in  other  words,  that  it  was  made 
to  satisfy  divine  justice,  and  thus  appease  the  wrath  of  God, 
and  procure  the  pardon  of  the  sinner,  who  should  look  for 
pardon  through  faith  in  this  sacrifice.  For  the  Levitical  sa- 
crifices were  unquestionably  typical  of  Christ.  This  is 
abundantly  taught  in  the  New  Testament,  and  especially  in 
the  epistle  to  the  Hebrews.  They  were  instituted  for  this 
purpose,  and  derived  all  their  efficacy  from  Christ,  and  were 
accepted  as  atonements  for  sin,  only,  as  the  offerer  acted 
faith  upon  their  antitype  Christ  Jesus.  For  it  is  absurd,  that 
the  life  of  a  beast  should  of  itself  make  atonement  for  the  sins 
of  a  man.  Besides,  in  both  the  Old  and  the  New  Testa- 
ments is  expressly  taught,  the  entire  insufficiency  of  the  legal 
sacrifices,  of  themselves,  to  take  away  sin,  and  procure  the 
favour  of  God.  Ps.  xl.  6,  we  read,  "  Sacrifice  and  offering 
thou  didst  not  desire ;  burnt-offering  and  sin-offering  hast 
thou  not  required."  Mic.  vi.  6,  7,  we  are  informed,  that 
burnt-offerings,  calves  of  a  year  old,  thousands  of  rams,  ten 
thousands  of  rivers  of  oil,  a  first-born  for  transgression,  and 
the  fruit  of  the  body  for  the  sin  of  the  soul,  were  insufficient 
to  procure  the  favour  of  God.  And  Heb.  x.  4,  we  read, 
"  It  is  not  possible  that  the  blood  of  bulls  and  goats  should 
take  away  sins."  Hence  it  is  evident,  the  legal  sacrifices 
were  only  typical  atonements,  intended  to  instruct  in  the 
way  of  salvation  through  Christ,  and  to  lead  the  offerer  to 
act  faith  upon  him.  And  hence  the  conclusion  follows,  that 
Christ,  who  was  the  truth,  or  the  substance  of  these  shad- 
ows, did,  by  the  sacrifice  of  himself,  make  atonement  for  sin 
to  satisfy  divine  justice. 

19* 


I 


222  THE  PRIESTLY  OFFICE  [cH.  XXV. 

2.  The  doctrine  of  the  atonement  or  satisfaction  of  Christ, 
is  proved  by  all  those  passages,  in  which  he  is  said  to  have 
bought,  redeemed,  and  ransomed  us.  Such  are  the  follow- 
ing :  1  Cor.  vi.  20,  and  vii.  23,  "  Ye  are  bought  with  a 
price."  Acts  xx.  28.  "  The  church  of  God,  which  he  hath 
purchased  with  his  own  blood."  Mat.  xx.  28,  "  The  Son  of 
man  came  to  give  his  life  a  ransom  for  many."  1  Tim.  ii. 
6,  "  Who  gave  himself  a  ransom  for  all."  Gal.  iii.  13, 
"  Christ  hath  redeemed  us  from  the  curse  of  the  law,  being 
made  a  curse  for  us."  Tit.  ii.  14,  "  Who  gave  himself  for 
us,  that  he  might  redeem  us  from  all  iniquity."  Heb.  ix. 
12,  "  Neither  by  the  blood  of  goats  and  calves,  but  by  his 
own  blood,  he  entered  in  once  into  the  holy  place,  having 
obtained  eternal  redemption  for  us."  1  Pet.  i.  18,  19,  "Ye 
were  not  redeemed  with  corruptible  things,  as  silver  and 
gold ;  but  with  the  precious  blood  of  Christ."  Rev.  v.  9, 
"  Thou  wast  slain,  and  hast  redeemed  us  to  God  by  thy 
blood."  These  texts  consider  mankind  as  captives.  They 
are  under  the  curse  of  a  broken  law ;  under  the  dominion  of 
sin  ;  and  subjected  to  the  bondage  of  Satan.  From  this  cap- 
tivity, Christ  hath  redeemed  his  chosen  people.  Redemp- 
tion sometimes  takes  place  by  a  gratuitous  manumission,  as 
when  a  master  manumits  his  servant,  without  requiring  the 
payment  of  any  price  for  his  freedom.  Sometimes  redemp- 
tion is  effected  by  power  alone,  as  when  a  captive  is  wrested 
from  the  hands  of  an  enemy  by  superior  force.  But  the 
proper  meaning  of  redemption  is  deliverance  by  the  payment 
of  a  price.  In  this  sense,  must  we  understand  the  redemp- 
tion of  Christ.  This  is  evident  from  the  passages  just  quo- 
ted, in  which  it  is  expressly  said,  that  we  are  bought  with  a 
price  ;  and  we  are  informed  that  this  price  of  our  redemption 
was  Christ  himself,  his  being  made  a  curse,  his  precious 
blood,  and  his  life.  Hence  again,  the  conclusion  is  drawn, 
that  he  died  to  make  satisfaction  to  divine  justice  for  sin. 

3.  This  doctrine  may  be  proved  from  those  texts  of  Scrip- 
ture in  which  Christ  is  said  to  have  died  for  us.  Such  are 
the  following:  Rom.  v.  6,  8.  "  When  we  were  yet  with- 
out strength,  in  due  time  Christ  died  for  the  ungodly. 
While  we  were  yet  sinners,  Christ  died  for  us."  Rom.  viii. 
32.  "  He  that  spared  not  his  own  Son,  but  delivered  him 
up  for  us  all."  1  Pet.  ii,  21.  "  Christ  suffered  for  us." 
1  Pet.  iii.  18.  "  Christ  hath  once  suffered  for  sins,  the  just 
for  the  unjust."  And  Mat.  xx.  28.  "  The  Son  of  man 
came  to  give  his  life  a  ransom  for  many." 


CH.  XXV.]  OF  CHRIST — ATONEMENT.  223 

From  these  passages  we  learn  that  Christ  died  for  us. 
By  which  we  are  to  understand,  not  that  he  died  merely  for 
our  good,  by  confirming  his  doctrine,  and  strengthening  our 
faith  therein  by  his  death ;  but  in  our  place,  to  bear  the 
divine  wrath  in  our  stead.  This  is  frequently  the  meaning 
of  the  original  word,  translated  for  in  these  passages.  Be- 
sides that  this  is  the  meaning  of  for,  in  these  and  similar 
passages,  appears  probable,  from  this  consideration,  that  in 
one  of  them  Christ  is  said  to  have  given  his  life,  not  only 
for,  but  a  ransom  for  many ;  which  is,  at  least,  a  presump- 
tive proof  that  for,  when  used  to  express  the  object  of 
Christ's  death,  signifies  substitution  or  instead  of.  And 
further,  this  sense  oi  for,  in  these  and  similar  passages,  is 
confirmed  from  this  consideration,  that  Christ  is  said  to  have 
died  for  us  in  a  peculiar  sense,  or  in  a  sense  in  which  no 
other  person  can  be  said  to  have  died  for  us.  Thus  we  read, 
2  Cor.  V.  14,  "The  love  of  Christ  constraineth  us;  because 
we  thus  judge,  that  if  one  died  for  all,  then  were  all  dead." 
One,  here,  is  evidently  used  in  a  peculiar  sense,  to  the  ex- 
clusion of  all  others ;  and  his  death  is  here  mentioned  as  a 
proof  of  his  peculiar  love.  Again,  we  read,  1  Cor.  i.  13, 
"  Is  Christ  divided  ?  was  Paul  crucified  for  you  ?"  From 
these  passages  it  is  argued,  that  Christ  died  for  sinners,  in  a 
sense  peculiar  to  himself,  in  which  neither  Paul  nor  any 
other  person,  ever  did  or  could  die  for  them.  But  Paul  and 
many  other  men  could  and  did  suffer  death  for  the  good  of 
others.  Their  deaths  were,  and  still  are  a  confirmation  of 
the  doctrines  they  taught ;  and  have  strengthened,  and  still 
do  strengthen  the  faith  of  the  church.  If,  therefore,  Christ 
only  died  to  confirm  his  doctrine,  there  was  nothing  in  his 
death  peculiar  or  pre-eminent  above  that  of  the  martyrs. 
But  his  death  evidently  was  pre-eminent  and  peculiar ;  and 
therefore  when  it  is  said  he  died  for  us,  it  must  signify 
something  more  than  simply  for  our  good.  From  all  these 
considerations,  we  are  warranted  to  interpret  for,  in  the 
passages  quoted,  as  signifying  instead  of;  and  therefore 
these  passages  prove  that  Christ  suffered,  in  our  place,  the 
wrath  of  God  due  to  sin,  to  satisfy  divine  justice. 

4.  The  doctrine  that  Christ,  by  his  death,  made  satisfac- 
tion to  divine  justice  for  sin,  is  further  proved  from  those 
passages  in  which  he  is  spoken  of,  as  having  our  sins  laid 
upon  him,  bearing  our  sins,  being  made  sin,  and  a  curse 
for  us,  and  the  like.  Such  are  the  following:  Is.  liii.  4, 
(fee.  12.     "  Surely  he  hath  borne  our  griefs,  and  carried  our 


224  THE  PRIESTLY  OFFICE  [cH.  XXV. 

sorrows.  He  was  wounded  for  our  transgressions,  he  was 
bruised  for  our  iniquities,  the  chastisement  of  our  peace  was 
upon  him ;  and  with  his  stripes  we  are  healed.  The  Lord 
hath  laid  on  him  the  iniquity  of  us  all.  Thou  shalt  make 
his  soul  an  offering  for  sin.  He  shall  bear  their  iniquities. 
He  bare  the  sin  of  many."  2  Cor.  v.  21.  "  He  hath  made 
him  to  be  sin  for  us,  who  knew  no  sin."  Gal.  iii,  13. 
"  Christ  hath  redeemed  us  from  the  curse  of  the  law,  being 
made  a  curse  for  us."  These  texts  teach  us  that  our  sins 
were  imputed  to  Clirist,  in  consequence  of  which  he  was 
treated  as  a  sinner,  and  suffered  the  wrath  of  God  due  to  sin; 
and  therefore  made  atonement  for  it,  and  satisfied  divine 
justice. 

5.  The  unparalleled  agonies  that  Christ  suffered  in  his 
death,  prove  that  he  bare  the  wrath  of  God  due  to  sin,  to  make 
atonement  for  sin,  and  satisfy  the  divine  justice.  These 
agonies  could  answer  no  purpose,  if  his  death  were  merely 
to  confirm  his  doctrine;  nor  were  they,  if  unnecessary,  con- 
sistent with  the  love  of  the  Father  towards  him.  We  can 
consistently  account  for  these  extreme  sufferings  on  no  other 
principle,  tlian  that  he  bare  the  wrath  of  God  due  to  sin.  Why 
that  agony  in  the  garden,  which  caused  him  almost  to  shrink 
back  from  his  undertaking,  before  a  single  stroke  to  occasion 
pain  had  been  laid  upon  his  body  ?  And  why  that  outcry 
upon  the  cross  ?  Why  these  manifestations  of  exceeding 
distress,  if  he  died  merely  to  confirm  his  doctrine,  especially 
considering  that  he  had  divine  nature,  the  consciousness  of 
personal  innocence,  and  the  prospect  of  a  speedy  deliver- 
ance, and  a  glorious  crown  to  support  him  under  his  trials? 
Many  of  the  martyrs  were  as  cruelly  tortured  in  their  bodies, 
and  underwent  as  lingering  deaths  as  Christ,  and  yet  endured 
their  pains  without  a  single  groan  or  complaint.  Was  Christ 
inferior  to  the  martyrs?  Certainly  not.  And  if  not,  his  dis- 
tress must  have  been  far  greater.  And  what  made  it  greater? 
Not  the  stripes  which  his  murderers  inflicted,  nor  the  nails 
which  they  drave  through  his  hands  and  feet,  nor  the  sus- 
pension of  his  body  upon  the  cross.  For  all  these  sufferings 
many  of  the  martyrs  endured  without  a  groan.  It  must  have 
been  the  infinite  weight  of  the  wrath  of  God  due  to  sin. 
The  sword  of  divine  justice  was  awaked  against  him,  and 
was  smiting  him  as  the  sinner's  substitute  and  surety.  AVe 
cannot,  upon  any  other  principle,  consistently  account  for 
the  amazing  sense  of  suffering  which  the  Saviour  manifested. 
It  was  the  prospect  of  bearing  this  infinite  wrath,  and  a  fore- 


OH.  XXV.]        OF  CHRIST ATONEMENT.  225 

taste  of  it,  that  caused  him,  before  his  apprehension,  and 
while  he  was  yet  surrounded  with  his  friends,  "  to  be  sor- 
rowful and  very  heavy ;"  and  to  say  unto  his  disciples, 
"  My  soul  is  exceeding  sorrowful,  even  unto  death."  Mat. 
xxvi.  37,  38.  It  was  the  prospect  and  foretaste  of  this  wrath 
that  caused  the  awful  distress  which  he  experienced  in  the 
garden  of  Gethsemane,  when  he  "  kneeled  down  and  prayed, 
saying,  Father,  if  thou  be  willing,  remove  this  cup  from  me. 
And,  being  in  an  agony,  he  prayed  more  earnestly  :  and  his 
sweat  was  as  it  were  great  drops  of  blood  falling  down  to 
the  ground."  Luke  xxii.  41,  42.  44.  And  it  was  the 
weight  of  this  wrath,  increased  to  its  highest  degree,  when 
deserted  of  the  Father,  while  hanging  on  the  cross,  thai 
caused  that  outcry,  "  My  God,  my  God,  why  hast  thou 
forsaken  me  ?"  Mat.  xxvii.  46.  Surely  in  these  extreme 
sufferings  of  the  Saviour,  and  his  groans  and  complaints 
under  them,  we  have  a  convincing  proof  that  he  bare  the 
infinite  wrath  of  God  due  to  sin,  to  make  atonement  for  it, 
and  satisfy  the  divine  justice. 


CHAPTER  XXVI. 

THE  PRIESTLY  OFFICE  OF  CHRIST INTERCESSION. 

Offering  sacrifice  and  making  intercession,  were  the  two 
great  duties  of  the  high-priest  under  the  Levitical  law.  The 
latter  he  performed  especially  on  the  great  day  of  atone- 
ment ;  when,  after  having  offered  sacrifice  without,  he  en- 
tered within  the  vail,  carrying  with  him  the  blood  of  the  sa- 
crifice which  he  had  offered,  and  there  presented  it  before 
the  Lord.  In  like  manner,  our  great  High-Priest,  Jesus 
Christ,  whom  the  high  priests  under  the  law  typified,  having 
in  this  world  ofliered  sacrifice,  which  he  did  by  laying  down 
his  own  life  to  make  atonement  for  sin,  entered  within  the 
vail  of  a  better  and  more  perfect  tabernacle,  even  into  heaven 
itself,  there  to  present  himself  before  the  Father,  in  our  be- 
half, in  the  merit  of  the  sacrifice,  which  he  made  on  earth. 

The  Saviour  began  the  work  of  intercession  while  he  was 
yet  upon  earth  ;  and  especially  just  before  his  death,  he  per- 
formed it,  when  he  offered  to  his  Father,  in  behalf  of  his 
people,  the  prayer  recorded  in  the  seventeenth  chapter  of 
John.  But  more  especially  has  he  been  engaged  in  the  per- 
formance of  this  work,  since  his  ascension  to  glory. 


226  THE  PRIESTLY  OFFICE  [cH.  XXVI. 

The  doctrine  of  Christ's  intercession  is  proved  by  the  fol- 
lowing passages  of  Scripture.  Is.  liii.  12,  "  He  made  inter- 
cession for  the  transgressors."  Rom.  viii.  34,  "  Who  also 
maketh  intercession  for  us."  Heb.  ix.  24,  "  Christ  is  en- 
tered into  heaven  itself,  now  to  appear  in  the  presence  of 
God  for  us."  1  John  ii.  1,  "If  any  man  sin,  we  have  an 
advocate  with  the  Father,  Jesus  Christ  the  righteous."  And 
Heb.  vii.  25,  "  He  ever  liveth  to  make  intercession  for 
them." 

In  treating  this  subject,  the  following  points  will  be  con- 
sidered, viz :  the  nature,  reasons,  objects,  properties,  and 
benefits  of  Christ's  intercession. 

I.  The  Nature  of  Christ's  intercession.  By  the  interces- 
sion of  Christ,  we  are  to  understand  his  continual  appear- 
ance in  heaven,  before  the  Father  in  our  behalf,  pleading  the 
application  of  his  purchase  to  his  people,  that  their  sins  may 
be  pardoned,  and  their  persons  accepted  as  righteous  ;  that 
the  Holy  Ghost  may  be  given  to  them,  to  dwell  in,  sanctify, 
and  preserve  them  ;  that  their  prayers  may  be  heard  and  an- 
swered ;  and  that  they  may  have  eternal  life,  and  be  with 
him  where  he  is  to  behold  the  glory  which  the  Father  hath 
given  him ;  and  also  answering  all  accusations,  which  the 
law  of  God,  Satan,  or  their  own  consciences,  may  bring 
against  his  people. 

The  argument  by  which  Christ  urges  his  plea  in  behalf  of 
his  people,  is  the  sacrifice  of  himself  on  earth,  by  which  he 
made  full  satisfaction  to  divine  justice  for  sin;  and  in  consi- 
deration of  which  a  certain  number  were  given  him  of  the 
Father,  and  the  promise  was  made  that  they  should  receive 
everlasting  life,  together  with  every  thing  necessary  to  fit 
them  for  it. 

In  what  manner  Christ  intercedes  is  doubtful.  It  has  been 
made  a  question,  whether  he  does  this  orally,  that  is, 
whether  he  uses  words  ?  The  question  is  of  small  impor- 
tance. It  is  sufficient  for  us  to  know,  that  he  does  inter- 
cede. However,  he  probably  does  this  more  by  actions 
than  by  words,  viz  :  by  his  continual  presence,  as  Mediator, 
before  his  Father,  as  he  is  said  to  appear  in  the  presence  of 
God  for  us ;  and  also,  herhaps,  by  exhibiting  continually 
those  wounds,  or  at  least  the  scars  of  those  wounds,  which 
he  received  when  working  out  salvation.  For  when  John, 
in  vision.  Rev.  v.  6,  saw  the  Saviour  in  the  midst  of  the 
throne,  he  saw  him  as  a  Lamb  that  had  been  slain.  And  it 
is  certain  Christ  ascended  with  the  same  body,  with  which 


CH.  XXVI.]  OF   CHRIST INTERCESSION.  227 

he  arose  from  the  dead  ;  but  this  had  upon  it  the  scars,  if  not 
the  open  wounds,  which  he  received  upon  the  cross ;  as  is 
evident  from  what  Christ  said  to  Thomas.  John  xx.  27. 
"  Reach  hither  thy  finger,  and  behold  ray  hands  ;  and  reach 
hither  thy  hand,  and  thrust  it  into  my  side." 

II.  The  reasons  why  Christ  intercedes.  One  reason  is, 
as  it  became  him  to  fulfil  all  righteousness,  that  he  might 
fulfil  the  typical  intercession  of  the  Levitical  high-priest  on 
the  great  day  of  atonement.  But  this  alone  is  not  a  suffi- 
cient reason.  For  since  the  intercession  of  the  Levitical 
high-priest  was  ordained,  that  it  might  prefigure  the  inter- 
cession of  Christ,  there  must  have  been  reasons  of  his  inter- 
cession prior  to  the  institution  of  the  Levitical  priesthood, 
and  on  account  of  which  this  function  was  made  a  part  of 
the  duty  of  the  Levitical  high-priest. 

The  following  reasons  may  be  given  why  Christ  inter- 
cedes. 

1.  It  was  necessary  not  only  that  salvation  should  be 
acquired,  which  he  did  by  the  sacrifice  of  himself;  but  also 
that  its  efficacy  should  be  continually  preserved,  and  applied, 
which  he  does  in  his  intercession. 

2.  Our  unworthiness.  God  is  a  consuming  fire,  and  we 
are  sinners.  We  cannot  therefore  approach  him,  but  through 
a  Mediator.  It  is  therefore  necessary  that  Christ  should 
appear  in  heaven  for  us,  as  an  intercessor,  through  whom 
we  may  have  access  to  God. 

3.  Satan  is  represented  as  the  accuser  of  the  brethren, 
who  accuses  them  before  God  day  and  night.  Rev.  xii.  10. 
Hence  we  learn  another  reason  why  Christ  appears  in  hea- 
ven in  the  character  of  Intercessor :  viz.  that  he  may  advo- 
cate the  cause  of  his  people  against  the  accusations  of  Satan. 

III.  The  objects,  or  for  whom  Christ  intercedes  ?  The 
answer  to  this  enquiry  is,  he  intercedes  for  his  people. 
From  Rom.  viii.  33,  34,  we  learn,  they  are  the  elect  for 
whom  Christ  intercedes.  "  Who  shall  lay  any  thing  to  the 
charge  of  God's  elect?  It  is  Christ  who  maketh  interces- 
sion for  us."  From  Heb.  vii.  25,  we  learn,  they  are  those 
who  come  unto  God  by  him,  for  whom  Christ  intercedes. 
And  in  the  intercessory  prayer  of  Christ,  recorded  John 
seventeenth  chapter,  the  objects  of  his  intercession  are  stated 
to  be,  his  disciples,  those  whom  the  Father  had  given  him, 
those  who  had  kept  his  word,  those  wlio  had  believed  on 
him,  and  those  who  were  not  of  the  world,  but  were  hated 
by  it.     And  it  is  further  stated,  that  the  objects  of  his  inter- 


228  THE  PRIESTLY  OFFICE  [CH.  XXVI. 

cession  were,  not  only  those  who  then  sustained  these  cha- 
racters ;  but  also  those  who  should  afterwards  believe  on 
him  through  their  word.  And  our  Saviour  expressly  de- 
clared in  this  chapter,  that  his  intercession  was  for  his 
people,  and  his  people  alone.  "  I  have  manifested  thy 
name  unto  the  men  which  thou  gavest  me  out  of  the  world ; 
they  have  kept  thy  word.  I  pray  for  them  :  1  pray  not  for 
the  world,  but  for  them  which  thou  hast  given  me." 

IV.  The  properties  of  Christ's  intercession.  It  is  glo- 
rious, compassionate,  prevalent,  and  unceasing. 

1.  The  intercession  of  Christ  is  glorious.  We  are  not 
to  suppose  that  he  prostrates  himself  before  the  Father,  and 
intercedes  as  an  humble  suppliant.  For  he  has  ascended  to 
his  glory.  He  intercedes  in  his  state  of  exaltation.  And 
his  intercession  must  be  suited  to  that  exceedingly  high  state 
of  glory,  to  which,  as  Mediator,  he  is  exalted,  and  therefore 
must  be  glorious. 

2.  His  intercession  is  full  of  compassion.  He  is  a  most 
tender  advocate.  When  on  earth  he  took  a  deep  interest  in 
the  distresses  of  his  people,  and  ever  manifested  a  heart  full 
of  the  tenderest  compassion  towards  them ;  and  since  his 
ascension  into  heaven,  he  has  still  the  same  tender  compas- 
sion. Thus  Heb.  ii.  17,  he  is  represented  as  "  a  merciful 
and  faithful  High-Priest."  And  Heb.  iv.  14,  15,  we  read: 
"  Seeing  then  that  we  have  a  great  High-Priest,  that  is 
passed  into  the  heavens,  Jesus  the  Son  of  God,  let  us  hold 
fast  our  profession.  For  we  have  not  an  high-priest  which 
cannot  be  touched  with  the  feeling  of  our  infirmities ;  but 
was  in  all  points  tempted  like  as  we  are." 

3.  Another  property  of  the  intercession  of  Christ  is,  it  is 
prevalent.  Christ  never  intercedes  in  vain.  When  he  was 
upon  earth,  addressing  the  Father  he  said,  "  I  know  that 
thou  hearest  me  always."  John  xi.  42.  And  if,  in  his  slate 
of  humiliation,  the  Father  always  heard  him,  he  certainly 
will  always  hear  him  now,  when  in  his  state  of  exaltation 
in  glory.  Besides,  he  is  his  beloved  Son,  in  whom  he  is 
ever  well  pleased,  and  therefore  his  intercession  with  the 
Father  must  be  most  prevalent.  Further,  he  intercedes  for 
those  things  which  are  his  right  according  to  covenant. 
The  Father  engaged  in  the  covenant  of  redemption,  that 
when  he  should  make  his  soul  an  offering  for  sin,  he  should 
see  of  the  travail  of  his  soul  and  be  satisfied ;  and  he  gave  to 
him  a  certain  number,  on  whom  he  engaged  to  bestow  all 
needed  grace,  and  finally  everlasting  life.     When  Christ 


CH.  XXVI.]  OF  CHRIST INTERCESSION.  229 

therefore  intercedes  for  his  people,  presenting  himself  be- 
fore his  Father,  as  having  agreeably  to  covenant  fulfilled  his 
will,  in  giving  himself  a  sacrifice  for  sins,  the  justice  and 
the  truth  of  the  Father  will  both  secure  the  prevaleney  of 
his  intercession.  Again,  the  prevaleney  of  Christ's  inter- 
cession is  proved  from  this  consideration,  that  the  Father 
himself  loveth  those  for  whom  Christ  intercedes.  Christ 
did  not  purchase  the  good  will  of  the  Father  for  sinners. 
He  only  removed  the  difficulties  which  lay  in  the  way  of 
the  exercise  of  this  good  will.  It  was  the  love  of  the  Father 
that  influenced  him  to  give  the  Son.  "  God  so  loved  the 
world,  that  he  gave  his  only  begotten  Son,  that  whosoever 
believeth  in  him,  should  not  perish,  but  have  everlasting 
life."  John  iii.  16.  And  in  Christ's  intercessory  prayer, 
John  xvii.  9,  10,  he  enforced  what  he  asked  for  his  people, 
by  the  consideration,  that  they  belonged  to  the  Father  as 
well  as  to  him.  "  I  pray  for  them,  for  they  are  thine. 
And  all  mine  are  thine,  and  thine  are  mine."  From  all 
these  considerations  the  conclusion  is  drawn  that  the  inter- 
cession of  Christ  must  be  prevalent.  And  that  whatever  he 
asks  from  his  Father  will  assuredly  be  bestowed  upon  his 
people. 

4.  Another  property  of  Christ's  intercession  is,  it  is  un- 
ceasing. This  is  taught  Heb.  vii.  17,  24,  25.  "  Thou  art 
a  priest  for  ever.  This  man,  because  he  continueth  ever 
hath  an  unchangeable  priesthood.  He  ever  liveth  to  make 
intercession."  Christ  will  always  be  present  as  an  advocate 
in  the  court  of  heaven  to  make  intercession  for  bis  people, 
until  he  hath  fully  accomplished  the  purposes  for  which  he 
undertook  this  office,  in  having  brought  all  his  chosen  people 
safe  to  everlasting  glory. 

V.  The  benefits  resulting  to  the  people  of  God  from  the 
intercession  of  Christ.     These  are  many  and  very  precious. 

1.  One  benefit  is  the  gift  of  the  Holy  Ghost.  As  he 
taught  his  disciples,  John  xiv.  16,  17,  "I  will  pray  the 
Father,  and  he  shall  give  you  another  Comforter,  that  he 
may  abide  with  you  for  ever ;  even  the  Spirit  of  truth.  He 
dvi'elleth  with  you,  and  shall  be  in  you."  It  is  in  conse- 
quence of  the  intercession  of  Christ  that  the  Holy  Ghost 
dwells  in  believers.  All  the  blessed  eff'ects  resulting  from 
the  indwelling  of  the  Holy  Ghost  may  therefore  be  ascribed 
to  the  intercession  of  Christ.  By  the  sacrifice  of  himself, 
he  purchased  the  gift  of  the  Holy  Ghost;  and  by  his  inter- 
cession he  secures  the  application  of  this  purchase. 
20 


230  THE  PRIESTLY  OFFICE  [cH.  XXVI, 

The  effects  of  the  indwelling  of  the  Holy  Spirit  are  many 
and  precious.  The  following  are  some  of  them.  A  saving 
knowledge  of  divine  truth.  This  Christ  taught  his  disci- 
ples, when  he  said,  "  The  Holy  Ghost,  whom  the  Father 
will  send  in  my  name,  he  shall  teach  you  all  things." 
John  xiv.  26.  "  When  he,  the  Spirit  of  truth,  is  come,  he 
will  guide  you  into  all  truth.  He  shall  receive  of  mine,  and 
shall  show  it  unto  you."  John  xvi.  13,  14.  Comfort.  He 
is  freqently  called  "  the  Comforter"  in  Christ's  farewell 
discourse  to  his  disciples.  And  we  read.  Acts  ix.  31,  of  the 
"  comfort  of  the  Holy  Ghost." 

The  ivitness  of  adoption.  "  The  Spirit  itself  beareth 
witness  with  our  Spirit,  that  we  are  tlie  children  of  God." 
Rom.  viii.  16.  Sealing  unto  the  day  of  redemption,  where- 
by the  people  of  God  are  preserved  from  apostacy  and  ruin. 
"  Grieve  not  the  Holy  Spirit  of  God,  whereby  ye  are  sealed 
unto  the  day  of  redemption."  Eph.  iv.  30.  Assistance  in 
prayer.  "  The  Spirit  also  helpeth  our  infirmities :  for  we 
know  not  what  we  should  pray  for  as  we  ought :  but  the 
Spirit  itself  maketh  intercession  for  us  with  groanings  which 
cannot  be  uttered."  Rom.  viii,  26.  And  the  bringing 
forth  of  holy  fruit.  "  The  fruit  of  the  Spirit  is  love,  joy, 
peace,  long-suffering,  gentleness,  goodness,  faith,  meekness, 
temperance.''  Gal.  v.  22,  23.  These  are  some  of  the 
benefits  which  result  to  believers  from  the  indwelling  of  the 
Spirit;  and  as  the  gift  of  the  Spirit  is  the  fruit  of  Christ's 
intercession,  all  these  are  benefits  of  his  intercession. 

2.  Another  benefit  of  Christ's  intercession  is  2,  filial  bold- 
ness in  approaching  the  throne  of  grace.  This  we  are 
taught  in  the  following  passages.  Heb.  iv.  14,  16.  "  Seeing 
then  that  we  have  a  great  High-Priest,  that  is  passed  into 
the  heavens,  Jesus  the  Son  of  God.  Let  us  therefore  come 
boldly  unto  the  throne  of  grace."  And  Heb.  x.  19,  21,  22. 
"  Having  therefore,  brethren,  boldness  to  enter  into  the  ho- 
liest by  the  blood  of  Jesus.  And  having  an  high-priest  over 
the  house  of  God ;  let  us  draw  near  with  a  true  heart,  in  full 
assurance  of  faith."  When  the  Christian  by  faith  views 
Christ  in  human  nature,  and  filled  with  compassions  to- 
wards his  people,  sitting  at  the  right  hand  of  the  Father, 
in  the  character  of  intercessor,  ready  to  receive  the  imper- 
fect, though  sincere  prayers  of  his  people,  and  present  them 
in  the  merit  of  his  own  perfect  righteousness,  and  intercede 
for  their  acceptance,  it  must  have  a  tendency  to  inspire  him 
with  boldness,  in  his  approaches  to  the  throne  of  grace. 


CH.  XXVI.]  OF  CHRIST INTERCESSION.  231 

3.  Another  benefit  of  Christ's  intercession  is  protection 
from  evil.  This  we  learn  from  John  xvii.  11,  15,  "Holy- 
Father,  keep  through  thine  own  name  those  whom  thou  hast 
given  me.  I  pray  not  that  thou  shouldest  take  them  out  of 
the  world,  but  that  thou  shouldest  keep  them  from  the  evil." 
By  evil  here,  appears  to  be  specially  meant,  moral  evil  or 
sin,  let  temptations  to  it  arise  from  what  quarter  they  may. 
Through  the  intercession  of  Christ,  believers  are  preserved 
from  so  yielding  to  the  temptations  with  which  they  are 
assaulted  by  the  world,  the  flesh,  and  the  devil,  as  would 
destroy  their  souls.  On  the  contrary,  on  account  of  the  in- 
tercession of  Christ,  they  are  sanctified  through  the  truth  of 
God.  As  the  Saviour  prayed  in  the  same  connexion,  "  Sanc- 
tify them  through  thy  truth :  thy  word  is  truth." 

4.  Another  benefit  of  Christ's  intercession  is,  the  daily 
pardon  of  the  daily  sins  of  believers.  Believers  are  sancti- 
fied but  in  part  while  in  this  world,  and  therefore  they  still 
commit  sin.  It  is  in  virtue  of  Christ's  intercession,  asking 
the  application  of  the  merits  of  his  sacrifice  on  earth,  that 
these  sins  are  pardoned.  This  benefit  of  the  intercession  of 
Christ  we  are  taught,  1  John  ii.  1.  "If  any  man  sin,  we 
have  an  advocate  with  the  Father,  Jesus  Christ  the  righ- 
teous." 

5.  Another  benefit  of  Christ's  intercession,  is  the  perse^ 
verance  of  his  people  in  faith  unto  final  salvation.  A  proof 
of  this  we  have  in  what  Christ  said  to  Peter.  Luke  xxii. 
31,  32,  "  Simon,  Simon,  behold  Satan  hath  desired  to  have 
you,  that  he  may  sift  you  as  wheat:  But  I  have  prayed  for 
thee,  that  thy  faith  fail  not."  This  is  a  specimen  of  Christ's 
intercession  for  all  his  people.  He  prays  for  them  all,  that 
they  may  persevere.  This  is  also  implied,  John  xvii.  11, 
24,  "  Holy  Father,  keep  through  thine  own  name  those 
whom  thou  hast  given  me.  Father,  I  will  that  they  also 
whom  thou  hast  given  me  be  with  me  where  I  am ;  that 
they  may  behold  my  glory  which  thou  hast  given  me." 
Thus  Christ  intercedes ;  and  since  his  intercession  is  always 
prevalent,  perseverance  in  faith  unto  final  salvation  and 
eternal  glory,  must  be  one  of  the  blessed  effects  resulting 
from  it  to  all  his  people. 


232 


,  CHAPTER  XXVII. 

THE  KINGLY  OFFICE   OF  CHRIST. 

Another  ofRce  which  Christ  sustains  and  executes  is  that 
of  King.     This  the  Scriptures  teach  in  many  passages. 
In  treating  the  subject  of  Christ's  kingly  office,  I  will 

I.  Consider  the  nature  of  his  kingdom. 

II.  The  extent  of  his  dominion. 

III.  Its  duration. 

IV.  The  manner  in  which  he  executes  the  office  of  a 
king. 

I.  The  nature  of  Christ's  kingdom.  His  kingdom  may 
be  considered  as  twofold,  natural  and  mediatorial. 

The  natural  kingdom  of  Christ  is  that  which  belongs  to 
him  as  God ;  in  which  respect  he  is  Governor  of  the  Uni- 
verse, equally  with  the  Father  and  the  Holy  Ghost,  and 
would  have  reigned  over  all  things,  though  man  had  never 
fallen,  and  there  had  been  no  need  of  a  Mediator. 

By  the  mediatorial  kingdom  of  Christ,  is  meant  that  king- 
dom which  belongs  to  him  as  God-man  Mediator.  This 
kingdom  is  his  Church.  And  when  his  kingly  office  is 
spoken  of,  his  government  as  Mediator  is  meant. 

The  mediatorial  kingdom  of  Christ  is  spiritual.  The 
general  opinion  of  the  Jews,  when  the  Saviour  was  upon 
earth,  was,  that  the  kingdom  of  the  Messiah  should  be  of 
this  world,  and  like  unto  the  kingdoms  of  the  earth  ;  and  that 
he  would  hold  the  reins  of  government  over  the  nation  of  the 
Jews,  sit  upon  an  earthly  throne,  reign  in  great  power  and 
glory,  deliver  the  Jews  out  of  the  hands  of  their  enemies,  and 
advance  the  nation  to  great  power,  prosperity,  and  glory. 
That  this  is  the  sense  in  which  the  prophecies  respecting 
the  Messiah  were  generally  understood,  is  evident  from  the 
history  of  the  New  Testament.  King  Herod  expected  his 
kingdom  would  be  temporal,  when  he  considered  him  as  a 
rival,  and,  to  prevent  his  reigning,  caused  to  be  put  to  death 
all  the  children  in  Bethlehem  and  the  coasts  thereof,  under 
two  years  of  age.  The  Pharisees  also  expected  that  his 
kingdom  would  be  like  the  kingdoms  of  this  world,  as  is 
evident  from  Luke  xvii.  20,  21.  "  And  when  he  was  de- 
manded of  the  Pharisees,  when  the  kingdom  of  God  should 
come,  he  answered  them  and  said,  the  kingdom  of  God 


CH.   XXVIl.]         THE  KINGLY  OFFICE  OF  CHRIST,  233 

cometh  not  with  observation.  Neither  shall  they  say,  lo 
here  !  or  lo  there  !  for  lo  the  kingdom  of  God  is  within 
you."  And  even  his  apostles  and  disciples  entertained  the 
same  expectation.  For  we  find  them  disputing  among  them- 
selves, who  should  be  the  greatest  in  his  kingdom,  and  ask- 
ing him  who  was  the  greatest,  and  some  of  them  petitioning 
for  such  and  such  stations  in  his  kingdom.  And  after  his 
death,  Ave  find  the  two  disciples  journeying  to  Emmaus,  ex- 
pressing their  great  disappointment,  saying,  "  We  trusted 
that  it  had  been  he,  which  should  have  redeemed  Israel." 
Luke  xxiv.  21.  And  after  his  resurrection,  and  appearance 
to  his  disciples,  just  before  his  ascension  to  glory,  notwith- 
standing all  that  he  had  said  to  them  on  former  occasions,  to 
rectify  their  error  on  this  subject,  they  still  entertained  the 
same  opinion  of  his  kingdom,  and  said  unto  him,  "  Lord 
wilt  thou  at  this  time  restore  again  the  kingdom  to  Israel." 
Acts  i.  6. 

But  these  sentiments  respecting  the  nature  of  Christ's 
mediatorial  kingdom  were  erroneous.  "  My  kingdom  (said 
he  to  Pilate)  is  not  of  this  world :  If  my  kingdom  were  of 
this  world,  then  would  my  servants  fight,  that  I  should  not 
be  delivered  to  the  Jews ;  but  now  is  my  kingdom  not  from 
hence."  John  xviii.  36.  The  kingdom  of  Christ  is  not  of 
this  world ;  but  a  spiritual  and  heavenly  kingdom.  The 
king  himself,  when  on  earth,  instead  of  appearing  in  the 
splendor  of  an  earthly  monarch,  was  meek  and  lowly.  His 
throne  is  celestial  at  the  right  hand  of  the  Father  in  heaven. 
"  The  Lord  said  unto  my  Lord,  sit  thou  at  my  right  hand, 
until  I  make  thine  enemies  thy  footstool."  Ps.  ex.  1.  His 
sceptre  is  spiritual.  It  is  the  gospel,  called  the  rod  of  his 
strength,  out  of  Zion.  Ps.  ex.  2.  And  which  is  the  power 
of  God  unto  salvation.  The  subjects  of  his  kingdom  are 
spiritual  men,  who  are  "  born,  not  of  blood,  nor  of  the  will 
of  the  flesh,  nor  of  the  will  of  man,  but  of  God."  John  i.  13. 
They  are  a  willing  and  holy  people.  "  Thy  people  shall 
be  willing  in  the  day  of  thy  power,  in  the  beauties  of  holi- 
ness." Ps.  ex.  3.  The  manner  of  administering  his  govern- 
ment over  his  subjects  is  spiritual.  "  Not  by  might,  nor  by 
power,  but  by  my  Spirit  saith  the  Lord  of  hosts."  Zech.  iv. 
6.  His  arms  are  spiritual.  "  The  weapons  of  our  warfare 
are  not  carnal,  but  mighty  through  God  to  the  pulling  down 
of  strong  holds  ;  casting  down  imaginations,  and  every  high 
thing  that  exalteth  itself  against  the  knowledge  of  God,  and 
20* 


234  THE  KINGLY  OFFICE  OF  CHRIST.         [cH.  XXVII. 

bringing  into  captivity  every  thought  to  the  obedience  of 
Christ."  2  Cor.  x.  4,  5.  The  arms  of  his  soldiers  are  spi- 
ritual. Their  girdle  is  truth  ;  their  breastplate,  righteous- 
ness ;  their  military  shoes,  the  preparation  of  the  gospel  of 
peace  ;  their  shield,  faith  ;  their  helmet,  the  hope  of  salva- 
tion ;  and  their  sword,  the  word  of  God.  Eph.  vi.  14,  &c. 
His  laws  are  spiritual,  reaching  not  only  to  the  external 
actions,  but  also  to  the  thoughts,  desires,  motives,  and  other 
exercises  of  the  soul.  The  worship  or  homage  to  be  paid 
to  him  as  a  king  is  spiritual ;  "  God  is  a  Spirit,  and  they 
that  worship  him  must  worship  him  in  spirit  and  in  truth." 
John  iv.  24.  And  the  blessings  which  he  bestows  as  a  king, 
upon  his  obedient  subjects,  are  not  temporal,  but  spiritual 
and  heavenly.  "The  kingdom  of  God  is  not  meat  and 
drink,  but  righteousness,  and  peace,  and  joy  in  the  Holy 
Ghost."  Rom.  xiv.  17.  And  *'  there  remaineth  a  rest  to 
the  people  of  God."  Heb.  iv.  9.  But  this  rest  is  beyond 
the  grave. 

H.  The  extent  of  Christ's  dominion,  as  mediator.  This 
extends  over  all  things  for  the  good  of  his  Church.  As  God- 
man  Mediator,  he  governs  in  heaven,  upon  earth,  and  in 
hell.  And  this  dominion  he  exercises  with  a  particular  refe- 
rence to  his  Church,  and  for  its  good.  The  following  texts 
clearly  prove  this  sentiment.  Mat.  xi.  27,  "  All  things  are 
delivered  unto  me  of  my  Father."  Mat.  xxviii.  18,  "All 
power  is  given  unto  me  in  heaven  and  in  earth."  John  iii. 
35,  "  The  Father  loveth  the  Son,  and  hath  given  all  things 
into  his  hand."  1  Cor.  xv.  27.  "  He  hath  put  all  things 
under  his  feet."  Ephes.  i.  22.  "And  hath  put  all  things 
under  his  feet,  and  gave  him  to  be  the  head  over  all  things 
to  the  Church."  Phil.  ii.  9,  10,  "God  also  hath  highly 
exalted  him,  and  given  him  a  name  which  is  above  every 
name:  That  at  the  name  of  Jesus  every  knee  should  bow, 
of  things  in  heaven,  and  things  in  earth,  and  things  under 
the  earth."  And  Heb.  ii.  8.  "  Thou  hast  put  all  things  in 
subjection  under  his  feet.  For  in  that  he  put  all  in  subjec- 
tion under  him,  he  left  nothing  that  is  not  put  under  him." 

From  these  texts  we  learn  the  extent  of  Christ's  media- 
torial dominion.  Power  is  delegated  unto  him,  over  all 
things,  that  all  things  may  be  rendered  subservient  to  the 
good  of  his  Church,  and  the  advancement  of  his  mediatorial 
glory.  All  the  beings  with  which  we  are  acquainted,  are 
under  the  dominion  of  Christ  as  king  in  Zion.     Heaven, 


CH.  XXVII.]          THE  KINGLY  OFFICE  OF  CHRIST.  235 

earth,  and  hell,  with  the  things  which  are  in  them,  are  under 
his  dominion  as  mediator,  and  are  governed  by  him,  with  a 
reference  to  the  redemption  of  his  Church. 

The  holy  angels  are  subject  to  his  authority  as  Mediator, 
and  are  engaged  in  executing  his  designs  respecting  the  re- 
demption of  his  Church.  For,  "  Are  they  not  all  ministering 
spirits,  sent  forth  to  minister  for  them  who  shall  be  heirs  of 
salvation?"  Heb.  i.  14.  Evil  angels  are  subject  to  his  do- 
minion as  Mediator,  and  under  his  control.  He  manifested 
his  power  over  them,  when  he  was  upon  earth  ;  he  restrains 
them  and  sets  bounds  to  their  malice  towards  his  people ; 
and  he  overrules  their  wicked  devices  for  the  good  of  his 
people.  The  earth  also  is  subject  to  his  dominion  as  Medi- 
ator. On  it  is  his  Church  placed  in  its  militant  state,  and 
for  his  people  is  it  preserved  from  destruction ;  for  they  are 
the  salt  of  the  earth.  Mat.  v.  13.  The  reins  of  Providence, 
by  which  this  earth  and  all  things  in  it  are  governed,  are  in 
his  hands  as  Mediator  ;  and  the  affairs  of  Providence  are  all 
ordered  with  a  particular  reference  to  his  Church.  The  re- 
volutions of  difterent  ages,  and  the  rise  and  fall  of  kingdoms, 
have  subserved  the  interests  of  his  Church.  Wicked  men 
are  under  his  dominion,  and  are  made  to  subserve  his  cause. 
He  makes  the  wrath  of  man  to  praise  him  as  king  of  Zion, 
and  the  remainder  of  wrath  he  will  restrain.  In  short,  all 
the  movements  of  Providence,  with  regard  to  all  things, 
whether  great  or  small,  are  under  his  dominion  as  Mediator, 
and  are  made  to  subserve  the  interests  of  his  Church,  and  to 
advance  his  mediatorial  glory.  Hence  it  is  "  that  all  things 
work  together  for  good  to  them  that  love  God."  Rom.  viii. 
28.  And  that  all  things  are  said  to  belong  to  the  people  of 
Christ.  "  Whether  Paul,  or  Apollos,  or  Cephas,  or  the 
world,  or  life,  or  death,  or  things  present,  or  things  to  come." 
1  Cor.  iii.  22.  All  things  are  in  the  hands  of  Christ,  and 
are  so  directed  and  overruled  by  him,,  as  to  promote  the  best 
good  of  his  people,  and  advance  that  cause  for  which  he  be- 
came Mediator. 

in.  The  duration  of  Christ's  dominion  as  Mediator.  Its 
duration  will  be  for  ever.  This  is  frequently  and  explicitly 
declared  in  the  Scriptures.  The  Psalmist,  prophesying  of 
the  Redeemer  as  a  king,  said :  "  Thy  throne,  O  God,  is  for 
ever  and  ever."  Ps.  xlv.  6.  Isaiah  foretold,  "  of  the  in- 
crease of  his  government  there  shall  be  no  end."  Is.ix.  7. 
Daniel,  prophesying  of  him  said,  "  And  there  was  given  him 
dominion,  and  glory,  and  a  kingdom,  that  all  people,  nations. 


236  THE  KINGLY  OFFICE  OF  CHRIST.  [cH.  XXVII. 

and  languages  should  serve  him :  his  dominion  is  an  ever- 
lasting dominion,  which  shall  not  pass  aw^ay,  and  his  king- 
dom that  vi^hich  shall  not  be  destroyed."  Dan.  vii.  14.  The 
angel  Gabriel,  in  his  address  to  Mary,  respecting  the  Mes- 
siah to  be  born  of  her,  informed  her,  "  He  shall  reign  over 
the  house  of  Jacob  for  ever ;  and  of  his  kingdom  there  shall 
be  no  end."  Luke  i.  33.  And  Rev.  xi.  15,  we  read,  that  at 
the  sounding  of  the  seventh  trumpet,  "  there  were  great 
voices  in  heaven,  saying,  the  kingdoms  of  this  world  are 
become  the  kingdoms  of  our  Lord  and  of  his  Christ;  and  he 
shall  reign  for  ever  and  ever."  From  these  texts,  it  is  evi- 
dent that  Christ's  mediatorial  kingdom  will  be  eternal,  and 
that,  as  Mediator,  he  will  reign  for  ever.  But  it  is  probable, 
that  when  he  hath  fully  redeemed  his  Church,  and  brought 
all  his  chosen  people  to  glory,  the  manner  of  administering 
his  government  as  king  in  Zion  will  be  different  from  what 
it  now  is. 

And  here,  while  treating  of  the  duration  of  Christ's  kingly 
office,  a  passage  found  1  Cor.  xv.  24 — 28,  claims  our  atten- 
tion. "  Then  cometh  the  end,  when  he  shall  have  delivered 
up  the  kingdom  to  God,  even  the  Father;  when  he  shall 
have  put  down  all  rule,  and  all  authority  and  power.  For 
he  must  reign  till  he  hath  put  all  enemies  under  his  feet. 
The  last  enemy  that  shall  be  destroyed  is  death.  For  he 
hath  put  all  things  under  his  feet.  But  when  he  saith  all 
things  are  put  under  him,  it  is  manifest  that  he  is  excepted 
which  did  put  all  things  under  him.  And  when  all  things 
shall  be  subdued  unto  him,  then  shall  the  Son  also  himself 
be  subject  unto  him  that  put  all  things  under  him,  that  God 
may  be  all  in  all." 

This  is  a  difficult  passage,  and  has  been  variously  ex- 
pounded. The  great  difficulties  are  two  ;  one  respecting  the 
duration  of  Christ's  kingly  office,  the  other  respecting  his 
divinity.  The  first  difficulty  only,  properly  belongs  to  our 
subject.  The  question  is,  does  not  this  text  militate  against 
the  doctrine,  that  Christ,  as  mediator,  will  reign  as  king  in 
his  Church  for  ever?  By  the  end  here  we  are  to  understand 
the  day  of  judgment,  when  Christ  shall  have  fully  redeemed 
all  his  people  out  of  the  hands  of  all  their  enemies,  and 
brought  them  safe  to  glory  ;  when  he  shall  have  completely 
subdued  all  his  enemies,  and  brought  off  his  people  conque- 
rors over  them  all,  even  over  the  last  enemy  death,  by  the 
resurrection  of  their  bodies,  to  die  no  more.  At  this  time  he 
shall  deliver  up  the  kingdom  to  God,  even  the  Father.     By 


CH.  XXVII.]         THE  KINGLY  OFFICE  OF  CHRIST,  237 

this,  I  suppose  to  be  meant,  that  Christ  will  then  deliver  up 
that  power  over  all  things,  which  was  delegated  to  him  as 
Mediator,  for  the  redemption  of  his  Church  out  of  the  hands 
of  all  its  enemies,  and  bringing  it  to  glory.  He  will  then 
deliver  up  this  delegated  power  over  universal  nature,  as 
having  fully  accomplished  the  ends  for  which  he  received  it; 
and  therefore  having,  as  mediator,  no  further  use  for  it.  But 
still  he  will  continue  to  be  as  God-man  Mediator,  the  Head 
of  his  Church,  and  reign  over  the  house  of  Jacob,  or  his 
Church  for  ever.  This  explanation  renders  the  passage 
perfectly  consistent  with  the  texts  quoted,  which  assert  the 
eternal  duration  of  Christ's  mediatorial  kingdom. 

By  the  Son's  becoming  subject  to  the  Father,  we  may 
understand,  that  then  it  shall  appear  he  acted  as  Mediator, 
by  a  delegated  authority  from  the  Father,  and  in  subservi- 
ency to  his  glory.  And  having  delivered  up  this  delegated 
authority  over  universal  nature,  as  having  answered  the  pur- 
poses for  which  he  received  it,  it  will  appear  that  he  acted 
as  mediator  in  subjection  to  the  Father,  and  by  authority  de- 
rived from  him.  And  then  the  government  of  the  universe 
will  be  conducted,  exclusively,  by  God  essentially  consi- 
dered, that  is,  by  the  triune  God,  Father,  Son,  and  Holy 
Ghost,  and  no  longer  by  the  Mediator,  as  God-man.  But 
still  Christ,  as  God-man,  will  continue  the  head  of  his  Church 
triumphant,  and  govern  it  in  a  way  suited  to  its  glorified 
state.  This  explication  is  consistent  with  the  eternal  dura- 
tion of  the  reign  of  Christ  as  Mediator,  in  and  over  his 
Church ;  and  also  with  his  divinity,  which  is  expressly, 
unequivocally,  and  repeatedly  taught  in  other  parts  of 
Scripture. 

IV.  The  manner  in  which  Christ  executes  his  kingly 
office.  This  doctrine  is  stated  in  our  Shorter  Catechism,  in 
the  answer  to  the  26th  question,  as  follows : 

"  Hoiv  doth  Christ  execute  the  office  of  a  king? 

"  Christ  executeth  the  office  of  a  king,  in  subduing  us  to 
himself,  in  riding  and  defending  us,  and  in  restraining 
and  conquering  all  his  and  our  enemies.''^ 

From  this  answer  we  learn,  that  the  subjects  of  Christ's 
kingly  power  are  his  peojole  and  his  enemies.  Over  the 
former  he  executes  the  office  of  a  king,  in  subduing  them  to 
himself,  ruling,  and  defending  them ;  and  over  the  latter,  he 
executes  this  office,  in  restraining  and  conquering  them. 

1.  Christ  executeth  the  office  of  a  king  over  his  people. 
This  he  does,  1st,  in  subduing  them  to  himself,    In  the 


338  THE  KINGLY  OFFICE  OF  CHRIST.  [cH.  XXVII. 

covenant  of  redemption,  between  the  Father  and  the  Son, 
respecting  the  salvation  of  men,  who  it  was  foreseen  would, 
when  created,  fall,  the  Father  gave  to  the  Son,  a  certain 
number  of  this  sinful  race,  to  be  his  spiritual  seed,  his  pecu- 
liar people,  and  the  citizens  of  his  heavenly  kingdom. 

But  these,  though  given  to  Christ  of  the  Father,  in  the 
counsels  of  eternity,  are,  by  nature,  in  the  same  ruined  state, 
with  the  rest  of  mankind.  They  are,  as  the  Scriptures 
represent  them  to  be,  in  their  natural  state,  "  Children  of 
wrath,  even  as  others."  Eph.  ii.  3,  in  "  darkness."  Eph. 
V.  8.  1  Pet.  ii.  9.  "  Dead  in  trespasses  and  sins."  Eph. 
ii.  1.  "  Without  Christ,  being  aliens  from  the  common- 
wealth of  Israel,  and  strangers  from  the  covenants  of  prom- 
ise, having  no  hope,  and  without  God  in  the  world."  Eph. 
ii.  12.  "  Alienated  and  enemies  in  their  mind  by  wicked 
works."  Col.  i.  21.  And  walking  "  according  to  the  course 
of  this  world,  according  to  the  prince  of  the  power  of  the 
air,  the  spirit  that  worketh  in  the  children  of  disobedience." 
Eph.  ii.  2.  Such  is  the  state,  in  which  the  people  who 
were  given  to  Christ  in  the  covenant  of  redemption  are  by 
nature.  And  in  this  state  they  will  continue  until  they  are 
subdued  by  his  almighty  grace.  They  are  Christ's  by  the 
covenant-engagement  of  the  Father;  but  they  are  in  the  pos- 
session of  his  enemy,  the  prince  of  darkness,  cordially  obe- 
dient to  his  will,  and  subject  to  his  authority ;  and  Christ 
must  gain  his  own  by  conquest.  Satan,  who  is  meant  by 
"  the  strong  man  armed,"  Luke  xi.  21,  keepeth  possession 
of  the  souls  of  the  elect,  until  Christ,  who  is  "  the  stronger 
than  he,"  come  upon  him,  and  overcome  and  dispossess 
him. 

The  conquest  of  the  soul  is  effected  by  the  word  and 
Spirit  of  Christ.  "  Faith  cometh  by  hearing,  and  hearing 
by  the  word  of  God."  Rom.  x.  17.  But  the  word  becomes 
effectual  only  through  the  influences  of  the  Spirit.  The 
word  is  the  "  sword  of  the  Spirit ;"  and  in  his  hands,  it 
becometh  quick  and  powerful,  and  sharper  than  a  two  edged 
sword.  The  word,  and  especially  the  word  preached,  is 
the  great  means  of  subduing  the  hearts  of  sinners. 

Christ  herein  teaches  them  their  rebellion,  points  out 
their  duty  to  submit  to  his  dominion,  shows  the  way  of  sal- 
vation, and  presents  numerous  motives  to  engage  them  to 
a  compliance  with  their  duty.  By  his  word,  he  summons 
pinners  to  submit,  to  renounce  the  service  of  Satan,  lay  down 
the  weapons  of  their  rebellion,  and  sqrrender  their  heart 


CH.  XXVn.3  THE  KINGLY  OFFICE  OF  CHRIST.  239 

to  him ;  and  by  his  word  he  reasons  with  them,  and  exhorts, 
entreats,  commands,  promises,  and  threatens  them.  To  the 
aid  of  his  word  in  besieging  the  soul,  he  sometimes  calls  in 
afflictive  providences,  to  excite  to  serious  consideration  on 
the  instructions  of  his  word.  But  still  the  sinner  continues 
in  his  rebellion  against  Christ.  Though  the  word  may 
sometimes  produce  alarms  about  the  result  of  this  opposition 
to  the  king  of  Zion,  and  disobedience  to  his  commands  ;  yet 
of  itself  it  will  never  subdue  the  soul.  For  the  heart  is, 
by  nature,  totally  opposed  to  Christ,  and  his  government. 
"  The  carnal  mind  is  enmity  against  God :  for  it  is  not 
subject  to  the  law  of  God,  neither  indeed  can  be."  Rom. 
viii.  7.  The  language  of  the  unrenewed  heart  is,  we  will 
not  have  this  man  to  reign  over  us.  But  Christ  will  have 
none  but  willing  subjects,  who  cordially  renounce  the  service 
of  Satan,  and  willingly  submit  to  the  Saviour's  dominion. 

Hence  a  change  of  heart  is  absolutely  necessary,  before 
the  sinner  will  willingly  submit  to  the  government  of  Christ, 
or  can  become  a  true  member  of  his  kingdom.  Agreeably 
to  this,  the  Saviour  taught,  John  iii.  3.  "  Except  a  man  be 
born  again,  he  cannot  see  the  kingdom  of  God."  This  is  a 
supernatural  work,  and  can  be  effected  only  by  a  divine 
power."  As  many  as  received  him,  to  them  gave  he  power 
to  become  the  sons  of  God,  even  to  them  that  believe  on  his 
name  :  which  were  born,  not  of  blood,  nor  of  the  will  of  the 
flesh,  nor  of  the  will  of  man,  but  of  God."  John  i.  12,  13. 
In  this  supernatural  work  of  changing  the  heart,  the  Holy 
Spirit  is  the  agent.  For  "  that  which  is  born  of  the  Spirit, 
is  Spirit."     John  iii.  6. 

But  notwithstanding  the  necessity  of  the  influences  of  the 
Spirit,  in  subduing  the  heart,  the  sinner  would  be  inexcu- 
sable for  rejecting  the  overtures  of  Christ  in  his  word,  though 
the  special  operations  of  the  Spirit  should  never  be  extended 
to  him.  For  the  rejection  of  Christ  arises  from  opposition 
to  him  and  aversion  to  his  government.  But  common  sense 
teaches  that  indisposition  to  duty,  can  form  no  just  excuse 
for  the  neglect  of  it.  No  one  would,  on  this  account,  ex- 
cuse a  servant  for  neglecting  the  just  commands  of  his 
master. 

But  notwithstanding  the  sinner  is  inexcusable,  in  not  sub- 
mitting to  the  government  of  Christ;  yet  his  disinclination 
is  so  strong,  that  means,  of  themselves,  will  ever  prove  in- 
sufiicient  to  produce  a  cordial  submission.  The  sinner  will 
willingly  and  obstinately  persist  in  his  rebellion,  until  in  infi- 


240  THE  KINGLY  OFFICE  OF  CHRIST.          [cH.  XXVII. 

nite  mercy,  and  most  rich  and  free  grace,  the  Spirit  of  God, 
in  a  way  which  we  cannot  explain,  changes  the  disposition 
of  the  heart. 

But  ahhough,  owing  to  the  wickedness  of  the  heart,  the 
word  of  itself  will  never  subdue  the  sinner  to  the  obedience 
of  Christ ;  yet  the  Spirit  operates  by  the  instrumentality  of 
the  word.  Hence  we  are  said  to  be  "  born  again,  not  of 
corruptible  seed,  but  of  incorruptible,  by  the  word  of  God." 
1  Pet.  i.  33.  The  Spirit  accompanies  the  word  with  power, 
and  fastens  it  upon  the  mind,  to  the  awakening  and  convic- 
tion of  the  sinner. 

All  this  time,  while  Christ  is  laying  siege  to  the  soul  by 
his  word  and  Spirit,  Satan,  as  the  strong  man  armed,  en- 
deavours to  keep  possession.  And  for  this  purpose,  his 
devices  are  numerous  and  subtil.  He  endeavours  to  keep 
persons  out  of  the  way  of  the  instructions  of  the  gospel,  thac 
through  ignorance,  they  may  continue  in  sin.  He,  in  va- 
rious ways,  excites  prejudices  against  the  gospel;  or  he 
fdls  persons  with  wrong  notions  of  the  nature  of  true  reli- 
gion, that  they  may  imagine  themselves  to  be  spiritually 
alive,  while  they  are  yet  dead  in  trespasses  and  sins.  He 
is  the  god  of  tliis  world,  and  he  makes  use  of  the  things  of 
it  to  blind  the  mind,  and  keep  the  thoughts  oft'  from  the 
things  of  religion;  and  the  sinner's  own  heart  being  corrupt, 
readily  seconds  and  falls  in  with  the  devices  of  Satan. 

And  when,  through  the  convincing  influences  of  the  Spi- 
rit, the  attention  is  arrested,  and  the  fears  of  the  soul  are 
awakened,  Satan  still  endeavours  to  maintain  possession, 
either  by  lulling  the  person  to  sleep  again,  or  by  driving 
him  to  despair  of  God's  mercy,  or  by  inducing  him  to  take 
up  with  a  false  hope.  And  the  sinner  himself  often  resists 
with  all  his  might,  and  endeavours  either  to  stop  his  ears 
against  the  threatenings  of  God's  word,  or  to  take  refuge 
from  them  in  some  refuge  of  lies  and  hiding  place  of  deceit, 
in  which  he  fortifies  himself  against  the  arms  of  Christ. 

But  the  souls  which  Chrjst  intends  to  subdue  to  himself 
will  not  be  left  in  quietness  here  ;  but  by  the  word,  rendered 
powerful  and  irresistible  by  the  Spirit,  these  strong  holds 
will  be  assaulted,  and  the  sinner  will  be  driven  from  them, 
and  harassed  in  every  hiding  place,  until  he  is  brought  to 
think  seriously  of  submitting,  and  deeply  feels  that  he  must 
submit  or  must  perish.  Now  he  prays  and  cries  for  mercy. 
And  his  great  fear  not  unfrequently  is,  that  he  has  persisted 
in  his  rebellion  so  long  that  there  is  now  no  mercy  for  him ; 


CH.  XXVII.]          THE  KINGLY  OFFICE  OF  CHRIST.  241 

but  that  he  must  suffer  eternal  death  for  his  rebellion.  Under 
this  impression,  he  fears  to  surrender  himself  to  Christ,  and 
often  attempts  to  do  something  to  recommend  himself  to  his 
favour.  All  this  time  he  is  destitute  of  real  love  to  God. 
His  actions  flow  from  a  slavish  fear,  and  willingly  would  he 
again  return  to  his  sinful  courses  if  he  dare.  At  length  he 
is  convinced  that  his  best  righteousness  is  but  as  filthy  rags. 
He  gives  himself  up  as  lost  in  himself;  and  by  the  law  be- 
comes dead  to  the  law.  At  this  period  it  is  that  the  Spirit 
of  God  infuses  a  principle  of  spiritual  life.  And  now  he  is 
sensible  of  the  excellence  of  the  Saviour,  and  of  the  reasona- 
bleness of  submission  to  his  government.  He  now  mourns 
over  his  past  sins  with  true  godly  sorrow.  He  feels  his 
heart  drawn  out  in  love  towards  Christ,  and  in  desires  to  be 
united  to  him,  to  hold  communion  with  him,  and  enjoy  the 
smiles  of  his  countenance.  He  looks  upon  his  people  as 
truly  blessed,  and  feels  willing  to  surrender  to  him  on  his 
own  terms.  But  ah !  he  fears  that  he  will  not  be  accepted. 
He  is  too  vile  and  unworthy.  And  from  this  cause,  not  un- 
frequently,  we  have  reason  to  believe,  persons  continue  for  a 
time  in  great  darkness  and  distress,  even  alter  they  have  been 
regenerated  by  the  Spirit  of  God,  until  they  hear  from  the 
gospel,  and  the  truths  are  fiistened  with  power  upon  their 
souls  by  the  Spirit  of  God,  that  Christ  is  infinitely  merciful; 
that  he  came  to  save  sinners;  that  he  invites  such  to  come 
unto  him  ;  and  that  he  will  not  cast  out  any,  whatever  may 
have  been  their  previous  character,  who  do  come  to  hira. 
He  now  believes  these  precious  invitations  and  promises. 
On  examining  himself  he  discovers  evidences  that  he  is  the 
character  to  which  they  are  made.  He  trusts  the  word  of 
God,  and  hopes  in  his  mercy  and  rejoices  in  hope.  Thus 
the  people  of  Christ,  whom  the  Father  hath  given  him,  are 
made  willing  in  the  day  of  his  power.  This  conquest  of  the 
soul  we  have  briefly  described,  2  Cor.  x.  4,  5,  "The  wea- 
pons of  our  warfare  are  not  carnal,  but  mighty  through  God 
to  the  pulling  down  of  strong  holds  ;  casting  down  imagina- 
tions, and  every  high  thing  that  exalleth  itself  against  the 
knowledge  of  God,  and  bringing  into  captivity  every  thought 
to  the  obedience  of  Christ." 

2.  Christ  executeth  the  office  of  a  king  over  his  people, 
by  ruling  them.  Christ  having  subdued  his  people  to  him- 
self, and  translated  them  from  the  kingdom  of  darkness  into 
the  kingdom  of  his  grace,  he  next  rules  them  as  the  subjects 
of  his  kingdom.  He  gives  them  laws  for  the  government  of 
21 


242  THE  KINGLY  OFFICE  OF  CHRIST.          [cH.  XXVII. 

their  hearts  and  lives.  These  laws  are  contained  in  his 
word ;  and  they  are  like  the  Lawgiver,  holy.  They  require 
that  they  should  "  do  justly,  love  mercy,  and  walk  humbly 
with  God."  Mic.  vi.  8.  And,  "  that  denying  ungodliness, 
and  worldly  lusts,  they  should  live  soberly,  righteously,  and 
godly  in  this  present  world."  Tit.  ii.  12.  The  laws  of 
Christ  must  be  obeyed  by  his  people.  His  object  is  to 
"  save  his  people,"  not  in  their  sins  ;  but  "  from  their  sins." 
Mat.  i.  21.  He  "  gave  himself  for  us,  that  he  might  redeem 
us  from  all  iniquity,  and  purify  unto  himself  a  peculiar  peo- 
ple, zealous  of  good  works."  Tit.  ii.  14.  "To  present 
them  holy,  and  unblamable,  and  unreprovable  in  his  sight." 
Col.  i.  22.  "  Christ  loved  the  Church,  and  gave  himself 
for  it ;  that  he  might  sanctify  and  cleanse  it  with  the  washing 
of  water  by  the  word,  that  he  might  present  it  to  himself  a 
glorious  Church,  not  having  spot  or  wrinkle  or  any  such 
thing;  but  that  it  should  be  holy  and  without  blemish." 
Eph.  V.  25—27. 

Further,  Christ  rules  his  people,  not  only  by  giving  them 
laws,  which  are  contained  in  his  word;  but  also  by  writing 
his  laws  upon  their  hearts,  as  is  said,  Heb.  ix.  10,  "  1  will 
put  my  laws  into  their  mind,  and  write  them  in  their  hearts." 
By  this  we  are  to  understand,  the  forming  by  the  Holy 
Spirit,  in  the  soul,  a  temper  of  obedience  congenial  with  the 
law  of  Christ,  which  influences  the  soul  to  desire  to  be  ac- 
quainted with  the  will  of  Christ,  to  love  his  law,  to  render 
obedience  thereunto,  and  to  grieve  and  be  humbled  on  ac- 
count of  the  imperfect  observance  thereof. 

To  enforce  obedience  to  his  laws,  Christ  sometimes  uses 
the  rod  of  afflictions.  "As  many  as  I  love  (says  he)  I  re- 
buke and  chasten."  Rev.  iii.  19.  As  David  bare  witness 
with  respect  to  himself;  Ps.  cxix.  75,  in  faithfulness  he 
afflicts  them.  And  many  have  testified  with  him.  "Before 
I  was  afflicted  I  went  astray  :  but  now  have  I  kept  thy  word. 
It  is  good  for  me  that  I  have  been  afflicted ;  that  I  might 
learn  thy  statutes."  Ps.  cxix.  67,  71. 

The  3d  Act  of  Christ  in  the  execution  of  his  kingly  office 
with  regard  to  his  people,  is  defending  them.  This  suppo- 
ses enemies.  The  world,  the  flesh,  the  devil,  and  death  are 
all  inimical  to  the  Christian.  Over  all  these  Christ  has 
power;  and  he  will  defend  his  people  from  them  all.  By 
this  is  not  meant  that  they  shall  not  be  harassed  by  their 
enemies.  The  contrary  of  this  is  the  fact.  And  though 
Christ  has  power  to  subdue  them  at  once,  yet  for  wise  and 


CH.  XXVII.]         THE  KINGLY  OFFICE  OF  CHRIST,  243 

holy  ends,  he  does  not ;  but  permits  them  sometimes  greatly 
to  trouble  his  people.  The  things  of  the  world  allure,  dis- 
tract, and  stupify ;  the  men  of  the  world  mock  and  perse- 
cute ;  the  flesh,  or  remains  of  corrupt  nature  within,  lusts 
against  the  Spirit,  pleads  for  indulgence,  and  struggles  for 
the  dominion;  Satan  smiles  to  deceive  and  draw  into  his 
snares,  and  roars  to  drive  into  them ;  and  death  terrifies  and 
subjects  to  bondage.  In  some  one  or  other,  or  in  all  these 
ways,  is  the  Christian  frequently  harassed. 

Neither  does  Christ's  defending  his  people  imply  that 
their  enemies  shall  do  them  no  present  injury,  nor  for  a  sea- 
son prevail  against  them.  They  frequently  distress  them 
much,  destroy  many  of  their  present  comforts,  cast  them 
down  wounded,  and  even  lead  them  into  captivity.  The 
things  of  the  world  sometimes  turn  them  from  the  path  of 
duty,  and  occasion  them  much  distress  before  they  find  their 
way  back.  The  men  of  the  world  have  sometimes  taken 
from  them  worldly  comforts,  and  even  tortured  and  killed 
their  bodies.  Inward  corruptions  have  often  struggled  so 
hard  for  the  dominion,  as  to  make  them  cry  out  with  Paul, 
"  0  wretched  man  that  I  am  !  who  shall  deliver  me  from 
the  body  of  this  death?"  Rom.  vii.  24.  And  sometimes, 
these  corruptions  are  so  powerful  as  to  lead  them  into  cap- 
tivity, as  they  did  the  same  Apostle.  Satan  sometimes  pre- 
vails to  afflict  them  in  their  estates,  their  friends,  and  their 
bodies,  as  he  did  Job ;  and  sometimes  most  severely,  and 
for  a  long  time  together,  he  tempts  and  buffets  them.  And 
death  will  at  last  bring  down  their  bodies  to  the  dust,  and 
retain  them  for  a  time  under  his  dominion. 

But  notwithstanding  these  things,  still  it  is  true,  that 
Christ  defends  his  people.  By  his  restraining  grace,  he  pre- 
vents the  native  enmity  of  the  hearts  of  the  wicked,  from 
breaking  out  against  his  people,  and  destroying  them.  And 
when  it  has  broken  out  and  threatened  destruction,  he  has 
often  defeated  the  designs  of  the  wicked  ;  sometimes  by  di- 
verting their  attention  to  other  things,  as  he  did  that  of  king 
Saul,  when  pursuing  David  and  seeking  his  life  ;  sometimes 
by  changing  their  hearts,  as  he  did  the  heart  of  Saul  of  Tar- 
sus, when  on  his  way  to  Damascus,  breathing  out  threaten- 
ings  and  slaughter  against  his  disciples  ;  and  sometimes  by 
miraculously  interposing,  as  he  did  in  the  cases  of  Shadrach, 
Meshech,  and  Abednego,  and  Daniel.  He  defends  them 
from  temptation,  sometimes  by  removing  the  object,  and 
sometimes  by  giving  more  grace,  and  thus  strengthening 


244  THE  KINGLY  OFFICE  OF  CHRIST.  [CH.  XXVII. 

them  effectually  to  resist.  He  defends  them  from  the  de- 
vices of  Satan,  by  setting  bounds  to  his  power,  beyond 
which  he  will  not  suffer  him  to  pass.  And  even  when  the 
enemies  of  his  people  appear  to  prevail  against  them,  he  de- 
fends them  in  the  tinal  event  from  real  injury,  by  causing  all 
things  to  work  together  for  their  good.  Even  death  itself 
he  makes  gain. 

2.  Christ  executes  the  office  of  a  king  over  his  and  his  peo- 
ple's enemies.  This  he  does  by  restraining  and  conquering 
them. 

The  enemies  of  Christ  and  his  people  ai-e  many,  power- 
ful, and  subtil.  They  may  be  classed  under  the  names  of 
the  world,  the  flesh,  the  devil,  and  death.  By  the  world, 
are  meant  wicked  men,  and  the  things  of  earth  ;  by  the 
flesh,  the  remaining  corruptions  of  the  christian's  own  heart ; 
and  by  the  devil,  the  host  of  fallen  angels.  Over  all  these 
enemies,  Christ  exercises  a  restraining  power,  and  will 
finally  conquer  them. 

1st.  He  restrains  them. 

He  restrains  the  wicked  men  of  the  M'orld.  They  once 
murdered  the  Lord  of  life  and  glory  ;  and  they  have  put  to 
death  thousands  of  his  people,  for  their  attachment  to  him. 
Among  men  possessing  the  same  natural  dispositions,  the 
people  of  Christ  dwell.  And  these  enemies  we  have  reason 
to  believe,  are  far  more  numerous,  and  in  themselves  far 
more  powerful,  than  the  followers  of  the  Saviour.  Con- 
sidering these  things,  it  is  cause  of  wonder  that  the  situation 
of  Christians  is  as  tolerable  in  the  world  as  it  is ;  and  that 
they  are  not  always  persecuted  by  wicked  men.  Their 
safety  is  owing  to  the  restraining  power  of  Christ.  If  it 
were  not  for  this,  his  people  would  constantly  be  in  jeopardy 
of  their  lives. 

There  are  a  great  many  ways,  in  which  Christ  lays  re- 
straints upon  carnal  men,  and  keeps  the  native  enmity  of 
their  hearts  from  breaking  out  into  action  against  his  cause 
and  people.  A  religious  education,  the  preaching  of  the 
gospel,  and  other  religious  means,  have  a  great  influence  in 
imposing  a  restraint  upon  the  corrupt  principles  of  the  hu- 
man heart.  So  also  have  the  natural  relations  of  life,  which 
so  much  subsist  between  the  people  of  Christ  and  of  the 
world.  Civil  laws  for  the  protection  of  religion  and  natural 
conscience  have  also  their  restraining  influence.  And  even 
the  false  hopes  of  the  wicked  have  sometimes  a  powerful  in- 
fluence in  imposing  a  restraint.  There  are  many  other  means 


CH.  XXVII.3         THE  KINGLY  OFFICE  OF  CHRIST.  245 

by  which  the  wicked  are  restrained.  In  some  one  or  other, 
or  all  of  these  ways,  Christ  often  prevents  the  enmity  of  the 
carnal  mind  from  breaking  out,  even  so  far  as  to  form  designs 
against  his  people,  or  perhaps  even  to  desire  to  injure  them. 

But  not  unfrequently  the  native  enmity  of  the  carnal  mind 
has  exerted  itself,  and  produced  evil  designs  against  the  peo- 
ple of  Christ,  When  this  has  been  the  case,  he  has  often 
restrained  the  wicked  from  the  execution  of  their  designs. 
Sometimes  he  has  done  this  by  the  fear  of  civil  authority ; 
sometimes  by  the  remonstrances  of  conscience ;  and  some- 
times by  the  fear  of  future  punishment.  In  these,  and  other 
ways,  Christ  often  prevents  wicked  men,  who  may  in  their 
hearts  desire  and  plot  evil  against  his  people,  from  even  at- 
tempting to  perform  any  thing.  And  when  wicked  men  have 
been  filled  with  malice  against  his  people,  and  have  attempt- 
ed to  do  them  injury,  Christ  has  often  restrained  them,  and 
defeated  their  purposes.  Sometimes  he  has  done  this,  by 
unaccountably  changing  their  purpose,  as  he  did  that  of 
Esau,  when  he  came  with  four  hundred  men,  to  meet  his 
defenceless  brother  Jacob.  Sometimes  he  diverts  their  at- 
tention to  other  objects,  as  he  did  that  of  Saul,  when  pursu- 
ing David,  and  when  it  appeared  humanly  impossible  he 
should  escape.  Just  at  that  critical  moment,  "  there  came  a 
messenger  unto  Saul,  saying,  haste  thee,  and  come;  for  the 
Philistines  have  invaded  tlie  land.  Wherefore  Saul  returned 
from  pursuing  after  David,  and  went  against  the  Philistines." 
1  Sam.  xxiii.  27,  28. 

He  has  also  sometimes  defeated  their  purposes,  by  changing 
their  hearts,  and  from  enemies,  making  them  friends.  This 
was  the  case  with  Saul  of  Tarsus,  when  on  his  way  to  Da- 
mascus, breathing  out  threatening  and  slaughter  against  the 
disciples  of  Christ.  Again,  he  has  sometimes  defeated  the 
attempts  of  wicked  men  against  his  people,  by  miraculous 
interposition.  This  was  the  case  with  respect  to  the  army  of 
Sennacherib,  which  came  against  Jerusalem  in  the  days  of 
king  Hezekiah.  In  one  night  the  flower  of  the  Assyrian 
army  was  destroyed  by  an  angel  of  the  Lord.  In  the  same 
way,  by  miraculous  interposition,  were  the  purposes  of  the 
enemies  of  Shadrach,  Meshech,  Abednego,  and  Daniel  de- 
feated. Thus,  sometimes  in  one  way,  and  sometimes  in 
another,  does  Christ  often  restrain  the  wrath  of  man,  and 
prevent  it  from  injuring  his  people.  But,  notwithstanding 
this,  he  has  at  times  withheld  his  restraints,  and  permitted 
31* 


24G  THE  KINGLY  OFFICE  OF  CHRIST.  [cH.  XX\TI. 

the  enmity  of  wicked  men  to  act  itself  out ;  and  to  persecute 
even  unto  death,  muUitudes  of  his  people.  In  this  case,  he 
does  not  restrain  the  wrath  of  man  ;  but,  as  we  shall  show 
presently,  makes  it  to  praise  him. 

Another  class  of  enemies  with  which  the  christian  has  to 
contend,  is  the  things  of  this  world ;  its  riches,  honours,  en- 
joyments, and  business.  These  tend  to  draw  ofT  the  mind 
from  heavenly  .things,  to  retard  the  christian  in  his  course 
heavenwards,  and  to  lead  him  astray,  to  the  dishonour  of  re- 
ligion, and  the  impairing  of  his  own  religious  comforts. 
These  enemies  also  Christ  restrains  ;  or  rather,  he  restrains 
his  people,  so  as  to  prevent  a  great  measure  of  evil  which 
would  otherwise  arise  to  them  from  this  source.  This  he 
does,  by  the  new  nature  implanted  within  them  ;  by  all  the 
means  of  grace ;  and  by  his  providential  dispensations 
towards  them.  Not  unfrequently,  when  the  christian  has 
formed  certain  plans  of  pursuit  in  life,  which,  if  executed, 
might  be  detrimental  to  his  spiritual  interests  ;  or  has  resolv- 
ed to  go  into  certain  places  and  situations,  where  he  would 
be  much  exposed,  either  from  greater  temptations  to  sin,  or 
from  fewer  helps  to  promote  liis  sanctification,  Christ  has 
prevented  him,  by  placing,  in  the  course  of  his  providence, 
insuperable  obstacles  in  his  wa3\  Again,  not  unfrequently, 
Christ  withholds  from  his  people  many  things  of  this  world, 
when  he  sees  that,  considering  their  natural  temper,  or  situ- 
ation and  relations  in  life,  they  would  be  dangerous  to  them. 
And  sometimes  he  takes  away  from  them,  things,  which  he 
sees  are  leading  them  astray,  and  removes  the  idols  which 
are  injuring  them. 

Another,  and  a  numerous  and  dangerous  host  of  enemies, 
are  the  remaining  corruptions  of  the  Christian's  own  heart. 
The  flesh  lusteth  against  the  Spirit.  The  Christian  has  a 
law  in  his  members  which  wars  against  the  law  of  his  mind. 
These  corruptions  he  could  not  withstand,  were  it  not  for 
the  restraining  power  of  Christ.  He  restrains  them  by  that 
new  nature,  which  he  has  implanted,  and  which  he  cherishes 
in  the  soul  by  the  Holy  Spirit.  And  he  restrains  them  also 
by  all  those  means  which  he  has  instituted  for  the  strength- 
ening of  grace,  and  weakening  of  corruptions.  And  when, 
as  is  frequenlh'^  the  case,  these  corruptions  make  powerful 
assaults,  through  the  influence  of  external  temptations,  he 
sometimes  gives  more  grace,  or  removes  the  temptation,  or 
else  lays  upon  the  tempted  believer,  afflictions  of  such  a 


CH.  XXVII.]         THE  KINGLY  OFFICE  OF  CHRIST.  247 

nature  as  will  mortify  the  corruption.  In  such  ways  does 
Christ  restrain  the  remaining  corruptions  of  his  people's 
hearts. 

Another  host  of  enemies,  is  evil  spirits.  The  Scriptures 
teach  us,  "  Your  adversary,  the  devil,  as  a  roaring  lion, 
walketh  about  seeking  whom  he  may  devour."  1  Pet.  v.  8. 
And  "  we  wrestle  not  against  flesh  and  blood,  but  against 
principalities,  against  powers,  against  the  rulers  of  the  dark- 
ness of  this  world,  against  spiritual  wickedness  in  high 
places."  Eph.  vi.  12.  These  enemies  are  filled  v/ith  evil 
designs  against  the  people  of  Christ.  But  he  restrains  them 
from  doing  the  mischief  they  would.  They  are  under  his 
control,  and  he  fixes  their  bounds,  beyond  which  they  can- 
not pass.  And  although  evil  spirits  distress  the  people  of 
Christ  much,  yet  it  is  owing  to  the  restraining  power  he 
exercises  over  them,  that  they  do  not  distress  them  much 
more,  and  even  destroy  them  soul  and  body. 

2.  Christ  further  executes  the  office  of  a  king,  over  his 
and  his  people's  enemies,  by  conqiiering  them.  Christ  will 
finally  conquer  every  foe ;  for  he  must  reign  until  his  foes 
are  made  his  footstool,  or  all  enemies  are  put  under  his  feet. 

He  will  conquer  the  wicked  men  of  the  world,  who  op- 
pose his  cause  and  people.  He  dolh  this  in  part  in  this 
world,  by  making  the  wrath  of  man  to  praise  him  ;  or  by 
frequently  so  overruling  the  very  enmity  and  opposition  of 
the  wicked,  as  to  make  them  advance  tlie  interests  of  his 
church  generally,  and  promote  the  spiritual  interests  of  the 
particular  individuals  oppressed.  In  the  primitive  ages, 
persecution,  which  was  intended  by  its  authors  to  destroy 
the  church  of  Christ,  so  much  promoted  its  growth,  that  the 
church  came  to  be  compared  to  the  palm  tree,  which  is  said 
to  flourish  in  proportion  as  it  is  oppressed  ;  and  it  became  a 
proverb,  that  the  blood  of  the  martyrs  was  the  seed  of  the 
church.  And  especially  the  oppression  of  the  church  has 
always  tended  to  its  purity.  With  respect  to  individuals, 
eventually  it  has  often  clearly  appeared,  that  tlie  oppositions 
they  met  with  from  wicked  men  were  overruled  by  Christ 
for  their  good.  And  if  we  could  see  the  end  from  the  begin- 
ning, we  would,  most  probably,  find  that  Christ  always 
makes  the  wrath  of  man  to  praise  him,  in  promoting  the 
spiritual  good  of  those  against  whom  it  is  directed.  For  we 
read,  "  all  things  work  together  for  good  to  them  that  love 
God.  Rom.  viii.  28.  And  even  when  the  enemies  of  the 
people  of  Christ  have  so  far  prevailed  as  to  put  them  to 
death,  although  they  had  the  appearance  of  a  triumph,  yet 


248  THE  KINGLY  OFFICE  OF  CHRIST.         [cH.  XXVII. 

really  the  best  interests  of  Christians  were  hereby  pro- 
moted ;  for  their  souls  were  hereby  the  sooner  released  from 
a  world  of  sin  and  sorrow,  and  introduced  to  a  state  of  per- 
fect holiness  and  happiness. 

The  same  observations  may  be  made  in  general  with 
respect  to  the  other  enemies  of  the  Christian.  Christ  doth 
in  part,  in  this  life,  while  the  Christian  is  contending  with 
them,  obtain  a  conquest  over  them,  by  frequently  overruling 
their  temptations,  or  devices  for  his  good. 

But  Christ  will  finally  obtain  a  complete  conquest  over 
all  his,  and  his  people's  enemies.  By  death,  he  delivers 
the  souls  of  his  people,  one  after  another,  out  of  the  hands 
of  all  their  other  enemies.  And  though  death  shall  for  a 
time  retain  a  dominion  over  their  bodies ;  yet  their  souls 
shall  immediately  be  placed  beyond  the  reach  of  all  enemies. 
The  men  of  the  world  shall  no  more  oppose,  scoff  at,  or 
persecute  them ;  the  things  of  the  world  shall  no  more  tempt 
or  distract  them  ;  the  llesh  sliall  no  more  lust  against  the 
Spirit,  and  hinder  the  good  they  would ;  and  Satan  shall  no 
more  tempt  or  buffet  them. 

But  the  day  of  judgment  will  be  the  day  of  complete  con- 
quest and  triumph.  On  this  day,  death  itself,  the  last  enemy, 
which  had  so  long  retained  a  dominion  over  the  bodies  of 
the  saints,  shall  be  conquered  and  swallowed  up  in  victory. 
In  the  morning  of  the  resurrection,  at  the  sound  of  the  trum- 
pet, the  dust  of  the  saints,  wherever  .deposited,  shall  rise. 
It  is  true  the  bodies  of  the  wicked  will  also  be  raised  ;  but 
thev  will  be  raised  only  to  grace  the  triumphs  of  the  Re- 
deemer over  his  enemies,  and  to  experience  the  second,  even 
eternal  death.  Then,  when  the  bodies  of  the  saints  are 
raised,  and  their  souls  are  re-united  to  them,  shall  be  sung 
that  song  of  victory:  "O  death,  where  is  thy  sting?  O 
grave,  where  is  thy  victory  ?  Thanks  be  to  God,  which 
giveth  us  the  victory  through  our  Lord  Jesus  Christ."  1 
Cor.  XV.  55,  57.  On  this  great  day,  will  Christ,  as  Media- 
tor, appear  in  triumph  before  the  assembled  universe,  with 
all  his  redeemed  at  his  right  hand,  arrayed  in  glory.  His 
enemies  shall  adorn  this  triumph.  Devils  and  wicked  men, 
completely  reduced  under  his  power,  shall  stand  as  crimi- 
nals before  him,  be  judged  by  him,  and  be  sentenced  from 
his  mouth  to  depart  from  him  accursed  into  everlasting  fire ; 
whither,  at  his  command,  they  must  go.  Christ  having 
thus,  as  a  king,  made  all  his  foes  his  footstool,  will  also,  as 
a  king,  welcome  his  people  to  glory,  and  bestow  upon  them 
everlasting  life. 


249 
CHAPTER  XXVITI. 

THE  HUMILIATION  OF  CHRIST. 

Following  the  order  of  our  Catechism,  the  doctrine  of 
Christ's  humiliation  comes  next  in  course.  This  doctrine 
is  stated  in  the  answer  to  the  27th  question,  as  follows : 

"  Wherein  did  Christ's  humiliation  consist?" 

"  ChrisVs  humiliation  consisted  in  his  being  horn,  and 
that  in  a  low  condition,  made  under  the  law,  undergoing 
the  miseries  of  this  life,  the  tvrath  of  God,  and  the  cursed 
death  of  the  cross,  in  being  buried,  and  continuing  under 
the  power  of  death  for  a  time.'''' 

The  object  of  this  chapter  is  to  show,  loherein  the  humi- 
liation of  Christ  consisted.  For  the  sake  of  method,  we 
will  consider  his  humiliation,  under  the  four  following  par- 
ticulars, viz.  his  birth,  life,  death,  and  after  his  death  until 
his  resurrection, 

1.  Christ  was  humbled  in  his  birth.  He  was  the  Son  of 
God,  "  Who  being  in  the  form  of  God,  thought  it  not  rob- 
bery to  be  equal  with  God."  Phil.  ii.  6.  He  was  the  eter- 
nal Word,  who  was  in  the  beginning  with  God,  and  who 
was  God.  John  i.  1.  He  was  the  second  person  of  the 
Trinity,  true  and  eternal  God,  equal  with  the  Father  and 
the  Holy  Ghost.  This  divine  person  became  incarnate. 
He  "  made  himself  of  no  reputation,  and  took  upon  him  the 
form  of  a  servant,  and  was  made  in  the  likeness  of  men." 
Phil.  ii.  7.  "  The  word  was  made  flesh,  and  dwelt  among 
us."  John  i.  14.  "  God  was  manifest  in  the  flesh."  1 
Tim.  iii.  IG.  This  was  far  greater  humiliation,  than  if  the 
highest  angel  in  heaven  had  become  the  meanest  insect  that 
crawls.  For  the  distance  between  an  angel  and  an  insect, 
however  great,  is  still  finite ;  but  the  distance  between  a 
divine  person  and  the  highest  creature,  is  infinite. 

And  what  increased  the  humiliation  of  Christ,  in  taking 
upon  him  the  nature  of  a  creature,  was,  that  he  assumed  the 
nature  of  a  creature  of  an  inferior  order.  He  stooped  be- 
neath the  angelic,  to  the  human  nature.  "  He  took  not  on 
him  the  nature  of  angels  ;  but  he  took  on  him  the  seed  of 
Abraham."  Heb.  ii.  16.  "  And  thus  he  was  made  a  little 
lower  than  the  angels."     Heb.  ii.  7. 

There  were  other  circumstances  which  increased  the  hii- 


850  THE  HUMILIATION   OF   CHRIST.  [cH.  XXVIII. 

miliation  of  Christ  in  his  incarnation.  He  asaumed  our 
nature,  not  while  it  was  in  its  primitive  innocence,  rendered 
beautiful  and  glorious  by  the  image  of  God  ;  but  after  it  had 
become  degraded  by  sin ;  after  Satan  had  effaced  the  divine 
image,  and  had  drawn  his  own  upon  the  human  soul.  The 
Son  of  God  assumed  human  nature  when  thus  degraded. 
Not  that  the  individual  body  which  he  took  was  defiled  with 
sin.  That  which  was  born  of  the  virgin,  as  declared  by  the 
angel,  was  a  holy  thing,  being  preserved  from  original  pol- 
lution by  the  power  of  the  Holy  Ghost.  But  notwithstand- 
ing that  individual  body  which  the  Son  of  God  assumed  was 
free  from  pollution ;  yet  the  nature  was  degraded  and  sunk 
very  low  by  sin. 

Another  circumstance  which  increased  the  humiliation  of 
Christ  in  his  incarnation,  was,  that  he  assumed  our  nature 
in  its  most  helpless  state,  even  a  state  of  infancy.  The  first 
man,  Adam,  began  his  existence  in  the  full  vigour  of  the 
powers  of  his  body  and  mind ;  but  when  the  Son  of  God 
became  incarnate,  he  commenced  his  existence  as  a  man,  in 
the  helpless  stage  of  infancy. 

And  further  to  increase  his  humiliation  in  his  incarnation, 
he  was  born  in  circumstances  of  more  than  ordinary  abase- 
ment. He  was  born,  not  of  a  princess,  nor  of  a  mother, 
whose  family,  wealth,  and  standing  in  society,  promised  to 
secure  him  respect  in  the  world ;  but  his  mother  was  poor 
and  obscure.  He  was  born,  not  in  a  palace,  but  in  an  inn ; 
and  not  in  any  apartment  in  the  inn,  designed  for  the  accom- 
modation of  travellers.  There  was  no  room  in  the  inn  for 
the  mother  of  our  Lord.  Its  apartments  were,  most,  proba- 
bly, occupied  by  the  richer  visiters.  And  the  blessed  virgin 
had  to  take  up  her  lodgings  in  the  stable  of  the  inn.  Here 
the  divine  Saviour  was  born,  and  was  wrapped  in  swaddling 
clothes,  and  laid  in  a  manger.  Thus  Christ  was  humbled 
in  his  birth,  in  that  he  emptied  himself  of  his  glory,  and 
assumed  the  nature  of  his  creature ;  a  nature  of  an  inferior 
order  of  creatures,  and  degraded  by  sin ;  which  nature  he 
assumed  in  its  most  helpless  state,  and  in  circumstances  of 
more  than  ordinary  abasement. 

2.  Christ  was  humbled  in  his  life.  He  was  humbled  by 
becoming  subject  to  the  law.  "  When  the  fulness  of  the  time 
was  come,  God  sent  forth  his  Son,  made  of  a  woman,  made 
under  the  law.  Gal.  iv.  4.  He  was  made  under  the  cere- 
monial law,  and  rendered  obedience  to  it ;  for  he  was  cir- 
cumcised on  the  eighth  day,  and  he  observed  the  Jewish 


CH.   XXVIII.3  THE  HUMILIATION  OF  CHRIST.  251 

feasts.  He  became  subject  to  the  civil  law,  and  gave  tribute 
to  Caesar.  And  he  especially  came  under  the  moral  law, 
and  in  all  points  strictly  fulfilled  it.  This  was  great  humi- 
liation. The  sovereign  Lord  of  all  became  a  subject,  and 
the  great  Lawgiver  was  made  under  the  law.  • 

Christ  was  also  humbled  in  his  life,  by  being  subjected  to 
the  infirmities  of  human  nature.  We  read  that  he  was  hun- 
gry, and  thirsty,  and  wearied.  And  he  was  poor.  "  The 
foxes  (said  he)  have  holes,  and  the  birds  of  the  air  have 
nests ;  but  the  Son  of  man  hath  not  where  to  lay  his  head." 
Mat.  viii.  20. 

Again,  he  was  humbled  in  his  life,  by  the  temptations  of 
Satan.  In  the  commencement  of  his  public  ministry,  he 
was  led  into  the  wilderness,  to  be  tempted  of  the  devil. 
Here  he  was  assailed,  repeatedly,  with  the  most  artful  and 
trying  temptations.  This  was  great  humiliation  for  him 
who  was  the  Son  of  God,  to  submit  to  be  thus  beset  and 
tried  by  a  creature,  and  a  sinful  creature,  and  this  too  the 
greatest  fiend  in  creation. 

Further,  Christ  was  humbled  in  his  life,  by  the  indignities 
and  persecutions  of  the  world.  While  an  infant,  his  life 
was  sought  by  the  jealous  and  cruel  tyrant  Herod;  and  to 
secure  his  safety  he  had  to  be  carried  into  Egypt.  When 
he  made  his  appearance  publicly,  as  the  Saviour  of  the 
world,  "  he  came  unto  his  own,  and  his  own  received  him 
not."  John  i.  11.  He  was,  as  was  foretold  of  him,  as  a 
root  out  of  a  dry  ground ;  without  form  or  comeliness  ; 
when  the  world  saw  him,  there  was  no  beauty,  that  they 
should  desire  him;  he  was  despised  and  rejected  of  men 
and  they  hid  as  it  were  their  faces  from  him.     Is.  liii. 

Christ  was  rejected  by  the  world.  Notwithstanding  all 
the  convincing  evidences  he  gave  of  his  divine  mission,  they 
would  not  believe  in  him,  acknowledge,  or  receive  him  as 
the  Son  of  God,  and  Saviour  that  was  to  come.  And  he  was 
not  only  rejected,  but  he  was  hated.  "  If  the  world  hate  you 
(said  he  to  his  disciples)  ye  know  that  it  hated  me  before  it 
hated  you."  John  xv.  18.  And  this  hatred  manifested  itself 
in  reproaches  and  persecutions.  They  called  him  the  car- 
penter, and  the  carpenter's  son,  a  Gallilean,  a  Samaritan,  a 
glutton,  a  wine-bibber,  a  friend  of  publicans  and  sinners,  a 
sinner,  a  sabbath-breaker,  a  blasphemer,  and  this  fellow  ;  and 
they  charged  him  with  being  possessed  of  a  devil,  in  league 
with  Satan,  and  casting  out  devils  by  Beelzebub  the  prince 
of  devils  ;  and  even  called  him  Beelzebub  himself.     At  one 


252  THE  HUMILIATION  OF  CHRIST.  [cH.  XXVIII. 

time  they  led  him  to  the  brow  of  a  hill,  to  cast  him  down 
headlong  ;  again  and  again  they  sent  officers  to  apprehend 
hira  ;  and  frequently  they  took  up  stones  to  cast  at  him. 
Such  were  the  indignities  oflered  to  Christ  by  the  men  of 
the  world.  Such  treatment  would  have  been  humiliating  to 
a  good  man ;  how  infinitely  humiliating  therefore  must  it 
have  been  to  the  Son  of  God  ! 

Thus  Christ  was  humbled  in  his  life,  by  being  made, 
under  the  law,  subjected  to  the  sinless  infirmities  of  human 
nature,  and  having  to  conflict  with  the  temptations  of  Satan, 
and  to  endure  base  and  cruel  treatment  from  the  men  of  the 
world. 

3.  Christ  was  humbled  in  his  death.  "  He  humbled  him- 
self and  became  obedient  unto  death,  even  the  deatii  of  the 
cross,"  That  the  Lord  of  life  should  yield  up  his  life,  and 
that  he  who  was  life  itself,  and  had  death  under  his  power, 
should  come  under  the  power  of  death,  was  truly  infinite  hu- 
miliation. And  he  not  only  died,  but  there  were  peculiarly 
humiliating  circumstances  attending  his  death. 

The  conduct  of  his  professed  disciples  towards  him,  at  the 
time  he  most  needed  their  sympathy  and  help,  was  a  humili- 
ating circumstance.  Judas,  one  of  his  twelve  chosen  apostles, 
betrayed  him  into  the  hands  of  those  who  put  him  to  death. 
This  was  foretold  by  the  Psalmist,  as  a  humiliating  circum- 
stance. "  Mine  own  familiar  friend,  in  whom  I  trusted, 
which  did  eat  of  my  bread,  hath  lifted  up  his  heel  against 
me."  Ps.  xli.  9.  And  he  betrayed  him  for  the  sum  of  thirty 
pieces  of  silver.  Peter,  another  of  his  apostles,  after  his 
apprehension,  thrice  denied  that  he  knew  him.  And  all  the 
rest  of  his  disciples  forsook  him,  and  left  him  alone,  without 
one  kind  friend  to  stand  by  him,  to  sympathize  with  him,  to 
comfort  or  defend  him,  in  the  time  of  his  trouble. 

The  crimes  with  which  he  was  charged,  and  for  which  he 
was  condemned  to  die,  added  to  the  humiliation  of  his  death. 
He  was  charged  with  sedition  against  the  government,  and 
blasphemy  against  God,  and  professedly  for  these,  he  was 
condemned  and  put  to  death.  He  died  as  a  very  great  male- 
factor. It  is  true  he  was  innocent;  but  it  was  humbling  to 
be  thus  charged,  and  to  be  put  to  death  for  such  things,  how- 
ever innocent. 

Again,  he  was  further  humbled  in  his  death,  by  the  cruel 
manner  in  which  he  was  treated,  from  the  time  of  his  appre- 
hension until  he  expired.  The  worst  of  criminals,  generally, 
receive  pity  from  those  who  feel  themselves  compelled  to 


CH.  XXVIII.]  THE  HUMILIATION  OF  CHRIST.  253 

execute  upon  them  the  sentence  of  the  law  for  their  crimes. 
But  it  was  otherwise  with  Christ.  Instead  of  pity,  he  was 
treated  with  unrelenting  cruelty  from  the  time  of  his  appre- 
hension until  he  yielded  up  the  ghost.  When  he  was  brought 
before  the  elders,  chief  priests,  and  scribes,  they  sought  false 
witness  against  him.  The  soldiers  bound  him,  mocked  him, 
spit  in  his  face,  buffetled  him,  blindfolded  him,  and  then 
smiting  him,  in  contempt  of  his  prophetical  office,  demanded 
of  him  to  prophecy  who  smote  him,  and  spake  many  things 
blasphemously  against  him.  He  was  then  hurried  before 
Pilate,  the  Roman  governor,  where  he  was  vehemently  ac- 
cused by  the  elders,  the  chief  priests,  and  scribes.  From 
Pilate  he  was  hurried  to  Herod,  and  again  grieviously  ac- 
cused. Here  Herod  and  his  men  of  war  set  him  at  nought, 
mocked  him,  arrayed  him  in  a  gorgeous  robe,  and  sent  him 
back  again  to  Pilate.  Pilate,  convinced  of  his  innocence, 
and  that  he  had  been  delivered  through  envy,  sought  to  re- 
lease him  ;  and  as  it  was  a  custom  at  the  feast  of  the  pass- 
over  for  the  Roman  governor  to  release  to  the  Jews  one  of 
the  prisoners,  whom  the  people  might  ask,  he  proposed  to 
them  that  he  should  release  Jesus.  But  they  refused,  and 
asked,  in  preference  to  the  innocent  Saviour,  a  certain  Barab- 
bas,  who  had  been  committed  for  sedition  and  murder.  They 
preferred  Barabbas,  and  cried  out  with  respect  to  Jesus, 
"crucify  him,  crucify  him  !"  until  their  clamour  constrained 
Pilate  to  condemn  him,  and  having  scourged  him,  to  deliver 
him  to  them  to  be  crucified.  Then  the  soldiers  stripped  him 
of  his  own  apparel,  and  in  contempt  and  derision  of  his  king- 
ly office,  put  on  him  a  scarlet  robe,  plaited  a  crown  of  thorns, 
and  placed  it  upon  his  head,  put  a  reed  in  his  hand,  bowed 
the  knee  before  him,  and  in  mockery  cried,  "  hail  king  of 
the  Jews."  Then  they  did  spit  upon  him,  and  took  the  reed 
out  of  his  hand,  and  smote  him  upon  the  head.  And  when 
he  hung  upon  the  cross,  the  rulers  derided  him  ;  they  that 
passed  by  reviled  him,  and  wagged  their  heads ;  the  soldiers 
mocked  him,  and  when  he  was  athirst  tantalized  him,  by 
offisring  him  vinegar  mingled  with  gall  to  drink;  and  even 
one  of  the  thieves,  which  were  crucified  with  him,  railed 
upon  him. 

The  kind  of  death  he  died  was  peculiarly  humbling.  This 
circumstance  is  particularly  noticed,  Phil.  ii.  8,  "  He  hum- 
bled himself,  and  became  obedient  unto  death,  even  the  death 
of  the  cross."  The  death  of  the  cross  was  most  painful. 
The  extended  hands  and  feet  were  fastened  to  the  wood,  by 
22 


254  THE  HUMILIATION  OF  CHRIST.  [cH.  XXVIII. 

nails  violently  driven  through  them,  and  the  whole  weight 
of  the  body  hung  upon  these  nails,  and  greatly  added  to  the 
pain  of  the  wounds  made  by  them.  It  was  a  very  lingering 
death,  which  greatly  added  to  its  torment.  And  it  was  a 
most  shameful  death.  It  was  a  death  accounted  accursed 
among  the  Jews,  as  is  written  in  their  law,  Deut.  xxi.  23, 
"  He  that  is  hanged  is  accursed  of  God."  And  among  the 
Romans,  it  was  accounted  a  punishment  fit  only  for  slaves. 
It  was  esteemed  too  disgraceful  for  a  Roman  citizen,  though 
condemned  to  die,  to  be  put  to  the  death  of  the  cross.  This 
death  was  selected  for  Christ.  And  a  still  further  humbling 
circumstance  was,  he  was  not  only  crucified ;  but  he  was 
crucified  between  two  thieves,  as  though  he  had  been  the 
chief  malefactor. 

Again,  another  very  humbling  circumstance  in  the  death 
of  Christ  was,  the  sufferings  he  endured  from  the  wrath  of 
God.  He  stood  in  the  place  of  sinners,  and  the  Father  exe- 
cuted upon  him  the  wrath  due  to  sin.  He  caused  the  sword 
of  divine  justice  to  awake  against  him  and  smite  him.  It 
was  a  foretaste  of  this  wrath  that  caused  the  dreadful  suffer- 
ings he  endured  in  Gethsemane,  when  he  said,  "  My  soul  is 
exceeding  sorrowful,  even  unto  death."  Mat.  xxvi.  38.  And 
when  "he  kneeled  down  and  prayed,  saying,  Father  if  thou 
be  willing,  remove  this  cup  from  me,  and  being  in  an  agony, 
he  prayed  more  earnestly :  and  his  sweat  was  as  it  were 
great  drops  of  blood,  falling  down  to  the  ground."  Luke 
xxii.  41,  42,  44.  And  it  was  the  weight  of  tliis  wrath  which 
caused  him,  when,  while  hanging  on  the  cross  the  Father 
deserted  him,  to  cry  out,  "  Eli,  Eli,  lama  sabachthani  ?  My 
God,  my  God,  why  hast  thou  forsaken  me?"  Mat.  xxvii. 
46.  The  suff'erings  he  endured  from  this  cause  were  infi- 
nitely the  severest  of  his  sufferings. 

4.  Christ  was  humbled  after  his  death  until  his  resurrec- 
tion, in  that  he  descended  into  the  grave,  and  continued  under 
the  power  of  death  until  the  third  day.  What  humiliation 
was  this !  that  he  who  was  the  life  of  the  world,  should  lie 
a  lifeless  corpse  in  the  cold  tomb  !  And  that  he  who  had  the 
keys  of  death  and  the  grave,  should  himself  be  locked  up  in 
the  grave,  under  the  dominion  of  death. 


255 
CHAPTER  XXIX. 

THE    RESURRECTION    OF    CHRIST. 

The  doctrine  of  the  exaltation  of  the  Redeemer  follows 
in  order  that  of  his  humiliation.  This  doctrine  we  have 
stated  in  our  Catechism,  in  the  answer  to  the  28th  question. 

"  fVherein  consisteth  ChrisVs  exaltation?'''' 

"  Christ'' s  exaltation  consisteth  in  his  rising  again  from 
the  dead  on  the  third  day,  in  ascending  up  into  heaven,  in 
sitting  at  the  right  hand  of  God  the  Father,  and  in  coming 
to  judge  the  world  at  the  last  day.'''' 

According  to  this  answer,  the  exaltation  of  Christ  consists 
of  four  parts,  viz  :  his  resurrection  from  the  dead,  his  ascen- 
sion into  heaven,  his  session  at  the  right  hand  of  the  Father, 
and  his  coming  again  to  judge  the  world  at  the  last  day. 

His  exaltation  commenced  with  his  resurrection  from  the 
dead,  which  will  be  the  subject  of  this  chapter. 

As  to  the  time  of  his  resurrection,  the  Scriptures  inform 
us  it  took  place  on  the  third  day  after  his  crucifixion.  He 
was  crucified  on  the  day  before  the  Jewish  Sabbath  ;  that  is, 
on  our  Friday.  He  expired  according  to  the  Jewish  manner 
of  reckoning  time,  about  the  ninth  hour  of  the  day,  or  three 
o'clock  in  the  afternoon,  and  was  buried  about  the  eleventh 
hour  of  the  day,  answering  to  our  five  o'clock  in  the  after- 
noon. He  lay  in  the  grave  from  this  time,  until  very  early 
in  the  morning  of  the  first  day  of  the  week.  So  that  he  lay 
in  the  grave  part  of  three  days. 

On  this  subject  a  difficulty  has  been  suggested,  which  it 
will  be  proper  here  to  endeavour  to  obviate.  Mat.  xii.  40. 
Our  Saviour  predicted  concerning  his  resurrection.  "  As 
Jonas  was  three  days  and  three  nights  in  the  whale's  belly; 
so  shall  the  Son  of  man  be  three  days  and  three  nights  in  the 
heart  of  the  earth."  The  difficulty  suggested  is,  that  ac- 
cording to  this  prediction,  Christ  was  to  be  in  the  grave 
three  full  days  and  nights,  and  that  therefore  the  account  of 
his  resurrection  on  the  third  day  does  not  agree  with  this 
prediction.  This  apparent  difficulty  may  be  easily  obviated 
to  the  satisfaction  of  the  candid  inquirer  after  truth.  If  we 
attend  to  other  passages,  in  which  Christ  foretold  the  time 
of  his  resurrection,  we  shall  find  that  he  frequently  men- 
tioned the  third  day  as  the  time.  As  in  Mat.  xvii.  22,  23, 
"  The  Son  of  man  shall  be  betrayed  into  the  hands  of  men ; 


256  THE  RESURRECTION  OF  CHRIST.  [CH.  XXIX, 

and  they  shall  kill  him,  and  the  third  day  he  shall  be  raised 
again."  There  are  several  other  texts,  in  which  Christ  pre- 
dicted his  resurrection  on  the  third  day.  These  texts  ex- 
plain the  other,  and  prove  that  by  three  days  and  three  nights 
was  meant  the  same,  as  on  the  third  day.  Besides,  they 
who  are  acquainted  with  the  customs  of  the  Jews,  know  that 
this  was  agreeable  to  their  manner  of  speaking  and  compu- 
ting time.  For  they  reckoned  the  day  on  which  any  period 
commenced,  as  a  whole  day  including  the  night,  though  the 
commencement  were  near  the  close  of  the  day ;  and  the 
whole  day,  on  which  the  period  terminated,  including  the 
night,  though  the  termination  was  early  in  the  day,  was 
taken  into  the  account.  A  number  of  instances  to  prove  this 
might  be  brought  from  the  history  of  the  Jews.  I  mention 
only  the  instance  of  circumcision.  The  law  was,  "  He 
that  is  eight  days  old  shall  be  circumcised."  Gen.  xvii.  12. 
But  the  rite  of  circumcision  was  performed,  not  after  the 
child  had  been  born  full  eight  days  and  nights ;  but  on  the 
eighth  day,  counting  the  day  of  the  birth  as  one  full  day, 
though  the  birth  might  have  been  towards  the  close  of  the 
day ;  and  at  any  time  on  the  eighth  day,  the  rite  might  be 
performed.  Thus  with  respect  to  the  circumcision  of  Isaac 
we  read,  Gen.  xxi.  4,  "  Abraham  circumcised  his  son  Isaac, 
being  eight  days  old."  But  Acts  vii.  8,  we  read,  "  Abraham 
begat  Isaac,  and  circumcised  him  the  eighth  day."  Hence 
it  is  evident,  that  according  to  the  Jewish  manner  of  speak- 
ing, eight  days,  and  the  eighth  day,  signify  the  same  thing; 
and  therefore  we  are  warranted  to  interpret  the  expressions 
three  days,  and  the  third  day,  in  reference  to  the  resurrec- 
tion of  Christ,  as  synonymous.  And  it  is  evident  the  Jews 
thus  understood  them.  For  we  read.  Mat.  xxvii.  62,  63,  64, 
"  The  chief  priests  and  Pharisees  came  together  unto  Pilate, 
.saying,  sir,  we  remember  that  that  deceiver  said,  while  he 
was  yet  alive,  after  three  days  I  will  rise  again.  Command 
therefore  that  the  sepulchre  be  made  sure  until  the  third  day." 
In  this  passage  the  Jews  interpreted  "  after  three  days,"  to 
signify  the  same  as  "  until  the  third  day." 

As  to  the  manner  of  Christ's  resurrection ;  he  arose  by 
his  own  power,  as  we  learn  from  John  ii.  19,  21,  "  Destroy 
this  temple,  and  in  three  days  I  will  raise  it  up.  But  he 
spake  of  the  temple  of  his  body."  And  John  x.  17,  18,  "I 
lay  down  my  life,  that  I  might  take  it  again.  I  lay  it  down 
of  myself.  I  have  power  to  lay  it  down,  and  I  have  power 
to  take  it  again." 


CH.  XXIX.]  THE  RESURRECTION  OF  CHRIST.  257 

Christ  arose  with  an  earthquake,  with  angels  ministering 
unto  him,  and  accompanied  by  many  of  the  saints.  "  And, 
behold,  there  was  a  great  earthquake :  for  the  angel  of  the 
Lord  descended  from  heaven,  and  came  and  rolled  back  the 
stone  from  the  door,  and  sat  upon  it,"  Mat.  xxviii.  2.  And 
when  Mary  came  to  the  sepulchre,  she  saw  "  two  angels  in 
white,  sitting,  the  one  at  the  head,  and  the  other  at  the  feet, 
where  the  body  of  Jesus  had  lain."  John  xx.  12.  And  in 
the  account  we  have  of  his  death,  we  are  informed  ;  "  And 
the  graves  were  opened ;  and  many  bodies  of  the  saints 
which  slept  arose,  and  came  out  of  the  graves  after  his 
resurrection,  and  went  into  the  holy  city  and  appeared  unto 
many."  Mat.  xxvii.  52,  53. 

Christ  arose  with  a  real  body,  and  with  the  same  body 
which  was  crucified  and  laid  in  the  grave.  "  Behold  (said 
he  to  his  unbelieving  disciples,  Luke  xxiv.  39.)  my  hands 
and  my  feet  that  it  is  I  myself:  handle  me  and  see;  for  a 
spirit  hath  not  flesh  and  bones  as  ye  see  me  have." 

He  arose  with  an  incorruptible  and  immortal  body.  Rom. 
vi.  9.  "  Christ  being  raised  from  the  dead,  dietli  no  more  ; 
death  hath  no  more  dominion  over  him."  And  he  arose 
with  a  glorious  body.  Phil.  iii.  21.  "Who  shall  change 
our  vile  body,  that  it  may  be  fashioned  like  unto  his  glorious 
body."  This  glory,  the  Saviour,  in  a  great  measure  con- 
cealed from  his  disciples,  while  he  continued  on  earth.  But 
after  his  ascension,  when  he  appeared  to  John,  in  the  island 
ofPatmos,  Rev.  i.  14 — 16,  "His  head  and  his  hairs  were 
white  like  wool,  as  white  as  snow;  and  his  eyes  were  as  a 
flame  of  fire ;  and  his  feet  like  unto  fine  brass,  as  if  they 
burned  in  a  furnace.  And  his  countenance  was  as  the  sun 
shineth  in  his  strength." 

I  proceed  to  prove  the  doctrine.  The  resurrection  of 
Christ  is  one  of  the  most  important  doctrines  of  revelation. 
For  with  it  must  stand  or  fall,  the  whole  system  of  salvation, 
as  taught  in  the  Scriptures.  "  If  Christ  be  not  risen,  then  is 
our  preaching  vain,  and  your  faith  is  also  vain."  1  Cor.  xv. 
14.  If  Christ  hath  not  risen,  it  necessarily  follows,  he  was 
an  impostor;  and  of  course,  the  whole  system  of  salvation, 
which  he  taught  is  false.  Of  the  peculiar  importance  of  this 
doctrine,  the  enemies  of  Christianity  appear  to  have  been 
fully  aware ;  for  they  have  laboured  to  invalidate  it,  perhaps 
more  than  any  other  article  of  the  Christian  creed. 

That  there  was  such  a  person  as  Jesus  Christ,  who  lived 
in  the  land  of  Judea,  about  eighteen  hundred  years  since, 
22* 


258  THE  RESURRECTION  OF  CHRIST.  [cH.  XXJX. 

professed  himself  to  be  the  Messiah,  was  much  hated  and 
persecuted  by  the  Jews,  and  was  finally  crucified  by  them 
and  buried,  every  one  must  admit,  who  will  allow  any  credit 
to  be  due  to  historical  testimony.  Of  the  truth  of  these 
things,  we  have  as  unquestionable  proofs,  as  of  any  events 
recorded  in  the  history  of  those  times.  And  indeed,  we  may 
say,  we  have  better  proofs ;  for,  in  addition  to  the  most  cre- 
dible historical  testimony,  we  have  the  standing  evidence  of 
the  religion  he  founded,  with  all  its  institutions. 

The  question  is,  did  this  person,  after  he  had  been  put  to 
death,  and  was  buried,  rise  again?  That  he  did  may  be 
proved — 

1.  From  the  inconsistent  manner  in  which  the  Jews  ac- 
counted for  the  absence  of  his  body  from  the  sepulchre,  ou 
the  third  day.  Afier  the  burial  of  Christ,  we  are  informed, 
"  The  chief  priests  and  Pharisees  came  together  unto  Pilate, 
saying.  Sir,  we  remember  that  that  deceiver  said  while  he 
was  yet  alive,  after  three  days  I  will  rise  again.  Command 
therefore  that  the  sepulchre  be  made  sure  until  the  third  day, 
lest  his  disciples  come  by  night  and  steal  him  away,  and  say 
unto  the  people,  he  is  risen  from  the  dead  :  so  the  last  error 
shall  be  worse  than  the  first.  Pilate  said  unto  them,  ye 
have  a  watch:  go  your  way,  make  it  as  sure  as  you  can. 
So  they  went,  and  made  the  sepulchre  sure,  sealing  the  stone 
and  setting  a  watch."  Mat.  xxvii.  62 — 66.  But  notwith- 
standing all  this  precaution ;  on  the  third  day,  early  in  the 
morning,  the  seal  was  broken,  the  great  stone  rolled  away, 
and  the  body  gone.  Of  this  the  guard  informed  the  chief 
priests.  And  how  did  they  account  to  the  people  for  the 
absence  of  the  body  of  Jesus  from  the  sepulchre  ?  The  guard 
reported,  tliat  his  disciples  came  by  night,  and  stole  away 
his  body  while  they  slept.  And  this  saying  is  commonly 
reported  among  the  Jews  until  this  day. 

The  great  inconsistencies  in  this  account  must  be  evident 
to  every  candid  person,  who  will  for  a  moment  consider  it. 
If  the  guards  had  really  been  asleep,  it  is  utterly  improbable 
they  would  have  been  so  forward  to  report  and  spread  abroad 
their  own  neglect  of  duty,  and  thereby  have  exposed  them- 
selves to  disgrace  as  soldiers,  and  even  to  death.  And  is  it 
not  strange  they  were  not  punished  according  to  military 
law  ?  And  the  more  strange,  as  their  neglect  of  duty  was 
in  a  case  in  which  the  feelings  of  the  Jewish  rulers  were  so 
deeply  interested?  Considering  this  circumstance  especially, 
the  most  natural  conclusion  is,  that  the  report  of  the  guards 


CH.  XXIX.]  THE  RESURRECTION  OF  CHRIST.  259 

was  a  contrivance  of  the  mlers ;  and  that  they  dared  not 
exact  the  penalty  of  the  law  of  the  guards,  lest  they  should 
declare  the  truth,  and  expose  them. 

Besides,  it  is  not  the  least  probable,  that  a  few  weak,  dis- 
heartened disciples,  who  at  the  time  of  their  Master's  appre- 
hension had  Hed,  and  who  had  endeavoured  to  conceal  them- 
selves, lest  they  should  share  the  same  fate  with  him,  would 
form  the  design  of  stealing  away  his  body  from  an  armed 
guard,  and  attempt  to  execute  it.  They  could  not  know,  if 
they  made  the  attempt,  they  would  find  the  guard  asleep. 
This  was  so  improbable  they  could  not  reasonably  have 
entertained  a  hope  of  it.  But  supposing  they  had  made  the 
attempt,  and  had  found  the  guard  asleep,  is  it  in  the  least 
probable  that  a  sufficient  number  of  them  to  effect  their  pur- 
pose could  have  come  into  the  midst  of  the  guard,  broken 
the  seal,  rolled  away  the  great  stone,  entered  the  sepulchre, 
and  taken  out,  and  borne  away  the  body  of  Jesus,  without 
awaking  one  of  the  guards  ?  All  this  could  not  be  done 
without  considerable  noise.  How  astonishing  then  that  not 
one  of  the  guards  should  awake  ! 

Further,  supposing  the  guards  were  asleep  as  they  re- 
ported, how  could  they  know  that  the  disciples  came  and 
stole  away  the  body  of  Jesus  ?  They  could  not  know  this 
and  be  asleep  at  the  same  time.  The  whole  report  made 
by  the  guard  carries,  in  the  face  of  it,  its  own  refutation ; 
and  confirms  the  truth  of  the  account  given  by  the  Evan- 
gelist, that  the  guard,  terrified  at  the  resurrection  of  Christ, 
and  the  circumstances  attending  it,  "  came  into  the  city,  and 
showed  unto  the  chief  priests  all  the  things  that  were  done. 
And  when  they  were  assembled  with  the  elders,  and  had 
taken  counsel,  they  gave  large  money  unto  the  soldiers, 
saying,  say  ye,  his  disciples  came  by  night,  and  stole  him 
away  while  we  slept.  And  if  this  come  to  the  governor's 
ears,  we  will  persuade  him  and  secure  you.  So  they  took  the 
money,  and  did  as  they  were  taught."  Mat.  xxviii.  11 — 15. 

2.  The  i-esurrection  of  Christ  is  proved  by  the  number 
and  credibility  of  the  witnesses.  The  writers  of  the  New 
Testament,  who  give  us  an  account  of  it,  testify,  that  he 
appeared  to  several  of  his  disciples  individually  ;  to  the 
apostles  collectively,  when  Thomas  was  absent ;  to  them 
again,  when  Thomas  was  present ;  again  to  a  number  of 
disciples  at  the  sea  of  Tiberias ;  again  to  more  than  five 
hundred  brethren  at  once ;  and  lastly,  that  he  was  seen  by 
the  apostles  and  disciples,  when  he  led  them  from  Jerusa- 


260  THE  RESURRECTION  OF  CHRIST.  [CH.  XXIX. 

lem  to  Bethany,  where,  in  the  presence  of  them  all,  he  was 
taken  up,  and  a  cloud  received  him  out  of  their  sight.  Such 
was  their  testimony.     Let  us  examine  its  credibility. 

If  their  evidence,  which  they  have  left  on  record,  was 
not  true,  it  was,  either  because  they  were  intentionally 
deceivers,  and  related  that  which  they  knew  to  be  false ;  or 
else  they  were  themselves  deceived. 

They  were  not  intentional  deceivers.  Their  writings  and 
their  lives,  as  far  as  we  are  acquainted  with  them,  show  that 
they  were  honest  men.  Besides,  deceivers  generally,  intend 
to  answer  some  end  by  their  deception.  But  what  end 
could  the  witnesses  of  the  resurrection  have  intended  to  an- 
swer, if  their  testimony  was  a  falsehood  ?  Their  object 
could  not  have  been,  by  calumniating  those  who  put  their 
Master  to  death,  to  gratify  a  revengeful  passion  ;  for  such  a 
report,  instead  of  avenging  their  own  injury,  was  calculated 
to  bring  down  upon  them  the  vengeance  of  their  enemies. 
And  at  the  time  of  the  apprehension  of  their  Master,  they 
did  not  discover  the  least  disposition  to  involve  themselves 
in  his  calamity  ;  for  they  all  forsook  him  and  fled.  Nor 
could  their  object  have  been  to  advance  their  own  interest 
or  reputation,  or  to  gain  the  favour  of  either  Jews  or 
Gentiles. 

For  the  Jews,  exasperated  against  Jesus,  had  just  procured 
his  crucifixion  ;  and  Pilate,  the  Roman  governor,  had  con- 
demned him  to  death.  His  resurrection  from  the  dead,  would 
be  an  abiding  stigma  upon  their  characters,  as  notoriously 
wicked  persons  ;  and  the  propagators  of  such  a  report  could 
reasonably  expect  nothing  less  than  their  hatred  and  perse- 
cution, if  not  death  at  their  hands.  And  they  were  hated  and 
persecuted.  But  still  they  boldly  maintained  the  truth  of  the 
resurrection  of  Christ,  in  opposition  to  popular  prejudice  and 
civil  mandates,  and  at  the  expense  of  their  worldly  reputation 
and  interest.  Many  of  them  were  scourged,  imprisoned,  tor- 
tured, and  put  to  death,  for  testifying  to  the  doctrine  of  the 
resurrection,  when,  by  recanting  their  testimony,  or  even  by 
ceasing  to  publish  it,  they  might  have  saved  their  lives  ;  and 
yet  even  in  the  pangs  of  death,  not  one  of  them  renounced 
their  testimony  to  the  truth  of  the  resurrection  of  Christ. 
Considering  these  circumstances,  it  cannot  be  possible  that 
the  witnesses  to  the  resurrection  of  Christ  were  intentional 
deceivers.  We  must  conclude  that  they  themselves  believed 
in  the  truth  of  his  resurrection  and  appearances  to  them. 

If  therefore  their  testimony  was  not  true,  it  must  have  been 


CH.  XXIX.]  THE  nESURRECTION  OF  CHRIST.  261 

because  they  were  themselves  deceived.  But  this  could  not 
have  been  the  case,  if  any  certain  dependence  can  be  placed 
on  the  testimony  of  our  senses.  The  witnesses  of  the  resur- 
rection of  Jesus,  had  been  long  and  intimately  acquainted 
with  him,  and  perfectly  knew  his  person.  They  tell  us  that 
he  appeared  to  them  at  several  different  times  for  the  space 
of  forty  days,  conversed  and  ate  with  them,  offered  himself 
to  be  handled  by  them  to  convince  them  that  he  was  not  a 
spirit  or  apparition,  showed  them  the  mark  of  the  wound  in 
his  side,  and  the  prints  of  the  nails  in  his  hands  and  his  feet, 
and  finally,  after  giving  them  his  parting  instructions  and 
benediction,  ascended  up  towards  heaven,  until  a  cloud  re- 
ceived him  out  of  tlieir  sight.  Considering  all  these  circum- 
stances, it  is  impossible  they  should  have  been  deceived. 
And  a  circumstance  which  tends  to  strengthen  their  evidence 
is,  they  were  very  cautious  in  believing  the  resurrection  of 
Christ.  They  did  not  in  the  least  discover  themselves  to  be 
credulous  persons,  but,  in  this  case,  of  quite  the  contrary  dis- 
position. Mary  Magdalene  first  saw  him,  and  reported  it  to 
his  disciples  ;  but  they  "  believed  not."  Mark  xvi.  11.  Seve- 
ral women  were  together  at  the  sepulchre,  early  in  the  morn- 
ing, and  were  told  by  two  heavenly  messengers,  that  their 
Lord  had  risen.  They  went  and  "  told  these  things  unto  the 
apostles.  And  their  words  seemed  to  them  as  idle  tales,  and 
they  believed  them  not."  Luke  xxiv.  10,  11.  He  again 
"  appeared  unto  two  of  them  as  they  walked  and  went  into 
the  country.  And  they  went  and  told  it  unto  the  residue : 
neither  believed  they  them."  Mark  xvi.  12,  13.  Afterwards 
he  appeared  unto  the  apostles,  when  Thomas  was  absent. 
"  They  were  terrified,  and  supposed  that  they  had  seen  a 
spirit,''  Luke  xxiv,  37.  And  after,  on  this  occasion,  he  had 
offered  them  his  hands  and  feet  to  be  handled  by  them,  to 
convince  them  that  he  was  not  a  spirit,  "  they  yet  believed  not 
for  joy  and  wondered."  Verse  41.  At  length  they  were  con- 
vinced, and  afterwards  informed  Thomas,  that  they  had  seen 
Jesus.  "  But  he  said  unto  them,  except  I  shall  see  in  his 
hands  the  print  of  the  nails,  and  put  my  finger  into  the  print 
of  the  nails,  and  thrust  my  hand  into  his  side,  I  will  not  be- 
lieve." John  XX.  25.  They  universally  discovered  great  cau- 
tion in  admitting  the  belief  of  Christ's  resurrection.  All 
these  considerations  show  that  they  could  not  have  been  de- 
ceived. Therefore  since  they  were  neither  deceivers,  nor 
deceived,  their  testimony  must  be  true. 

And  here,  while  examining  the  credibility  of  the  witnesses 


262  THE  RESURRECTION  OF  CHRIST.  [[cH.  XXIX. 

of  the  resurrection,  it  will  be  proper  to  attend  to  the  evidence 
of  Paul.  He  was  a  bitter  enemy  to  the  doctrine,  and  an  ac- 
tive persecutor,  unto  death,  of  those  who  embraced  it.  While 
on  his  way  to  Damascus,  expressly  for  the  purpose  of  per- 
secution, he  was  suddenly  changed  in  his  views  and  conduct. 
The  cause  of  this  change,  as  he  frequently  and  publicly  de- 
clared, was,  that  while  on  the  way,  and  in  sight  of  the  city 
of  Damascus,  he  was  suddenly  struck  down  to  the  ground 
by  a  light  from  heaven,  "  and  heard  a  voice  saying  unto  him, 
Saul,  Saul,  why  persecutest  thou  me  ?  And  he  said,  who  art 
thou  Lord  ?  And  the  Lord  said,  I  am  Jesus,  whom  thou  per- 
secutest."  Acts  ix.  4,  5. 

What,  after  this,  was  the  conduct  of  Paul  ?  Notwith- 
standing the  prejudices  of  education,  and  his  former  decided 
opposition  to  the  Christian  religion,  he  became  one  of  its 
boldest  defenders.  He  boldly  asserted  and  defended  the 
resurrection  of  Christ,  before  Jews  and  Gentiles,  kings, 
governors,  and  tribunals  of  justice;  suffered  stoning,  stripes, 
and  imprisonment ;  and  finally  sealed  the  truth  of  his  testi- 
mony with  his  life. 

Writing  to  the  church  of  Corinth  on  the  subject  of  Christ's 
resurrection,  1  Cor.  xv.,  he  asserted  that  he  was  seen  of 
above  five  hundred  brethren  at  once,  the  greater  part  of 
whom  he  declared  wore  then  alive,  Paul  had  resided  for 
some  time  at  Corinth,  and  had  many  enemies  in  that  city, 
especially  among  the  Jews ;  and  therefore  this  Epistle  would 
be  closely  examined,  and  false  assertions  in  it  would,  if  pos- 
sible, be  refuted  and  exposed.  And  yet  he  asserted  the 
resurrection  of  Christ,  and  appealed  to  a  great  many  living 
witnesses.  If  he  had  made  a  false  assertion,  he  might 
easily  have  been  detected ;  and  considering  the  temper  of 
his  enemies,  if  it  had  been  practicable,  they  doubtless  would 
have  detected  and  exposed  him ;  but  they  did  not.  The 
testimony  of  Paul,  especially  under  the  circumstances  in 
which  he  was  placed,  affords  strong  additional  evidence  of 
the  truth  of  the  resurrection  of  Christ. 

In  addition  to  the  testimony  of  the  New  Testament  wri- 
ters, might  be  mentioned  that  of  enemies,  viz.  the  testimony 
contained  in  a  letter,  said  to  be  written  by  Pilate  to  Tibe- 
rius, the  Roman  Emperor ;  and  also  the  testimony  which 
we  find  in  Josephus.  But  as  the  genuineness  of  these 
passages  is  questioned  by  some,  we  shall  pass  over  these 
testimonies. 

3.  The  resurrection  of  Christ  is  further  proved,  by  the 


CH.  XXIX.3  THE  RESURRECTION  OF  CHRIST.  263 

wonderful  establishment,  and  progress  of  the  Christian  reli- 
gion. The  obstacles  which  opposed  its  establishment  and 
progress  were  many  and  great.  The  author  of  this  religion, 
Jesus  Christ,  was  of  a  low  condition,  and  no  estimation  in 
his  life,  and  was  put  to  an  ignominious  death.  The  nature 
of  this  religion  was  contrary  to  all  the  religions  of  the 
Heathen  nations,  and  demanded  their  extirpation ;  and  it 
also  required  that  the  rites  and  forms  of  the  Jewish  religion, 
in  which  the  Jews  of  that  period  made  the  substance  to  con- 
sist, and  of  which  they  were  exceedingly  tenacious,  should 
be  done  away.  The  Christian  religion  was  also  opposed  to 
the  passions,  the  prejudices,  and  the  education  of  the  men 
to  whom  it  was  addressed ;  and  held  up  to  those  who  em- 
braced it,  losses,  persecution  and  death.  The  persons  who 
undertook  to  promulgate  and  establish  it,  were  few,  and 
generally  obscure,  and  without  human  learning,  power, 
wealth  or  friends  to  give  them  influence.  And  the  sword 
of  the  civil  power  was  raised  to  prevent  its  establishment, 
and  stop  its  progress.  But  notwithstanding  all  these  obsta- 
cles, the  Christian  religion  was  established,  and  soon  spread 
through  the  then  known  world.  For  this  establishment  and 
progress  under  such  circumstances,  we  cannot  account,  but 
from  the  power  of  God  accompanying  the  means  which 
were  used.  And  if  so,  its  author  was  what  he  declared 
himself  to  be,  the  Son  of  God,  and  was  raised  from  the 
dead. 


CHAPTER  XXX. 

THE  ASCENSION  AND  SESSION  OP  CHRIST. 

Christ,  after  his  resurrection,  continued  on  earth  for  the 
space  of  forty  days.  During  this  period  he  was  frequently 
with  his  apostles  and  disciples,  confirming  their  faith  in  his 
resurrection,  and  instructing  them  in  the  things  pertaining  to 
his  kingdom.  This  we  are  taught.  Acts  i.  3,  "  To  whom 
also  he  showed  himself  alive  after  his  passion  by  many  in- 
fallible proofs,  being  seen  of  them  forty  days,  and  speaking 
of  the  things  pertaining  to  the  kingdom  of  God."  Of  what 
he  spake  to  them  at  this  time,  we  have  but  little  recorded. 
But  it  is  probable  he  gave,  during  this  period,  many  instruc- 
tions to  his  apostles,  which  they  afterwards  communicated, 
and  which  are  recorded  in  their  addresses  and  epistles.     At 


264  THE  ASCENSION  AND  SESSION  OF  CHRIST.    [CH.  XXX, 

the  end  of  forty  days,  he  led  his  disciples  from  Jerusalem  to 
Bethany,  at  the  foot  or  on  the  side  of  Mount  Olivet,  about  a 
mile  distant  from  Jerusalem;  and  from  this  place  ascended 
into  heaven,  and  sat  down  at  the  right  hand  of  God. 

The  ascension  and  session  of  Christ  are  intimately  con- 
nected.    They  will  both  be  treated  of  in  this  chapter. 

I.  His  ascension. 

In  treating  the  doctrine  of  the  ascension  of  Christ,  let  us 
first  attend  to  the  manner,  and  then  to  the  reasons  of  his  as- 
cension, 

1.  The  manner. 

1.  He  ascended  visibly.  Acts  i.  9.  "  While  they  beheld, 
he  was  taken  up;  and  a  cloud  received  him  out  of  their 
sight."  The  apostles  and  disciples  beheld  him  ascend,  and 
were  witnesses  of  his  ascension ;  and  this  most  probably, 
was  the  reason,  why  he  ascended  visibly,  that  they  might  be 
witnesses  of  his  ascension  ;  and  thereby  their  faith  and  the 
faith  of  others  in  him,  be  strengthened. 

2.  He  ascended,  blessing  his  disciples.  This  we  learn 
from  Luke  xxiv.  50,  51.  "  And  he  led  them  out  as  far  as  to 
Bethany,  and  he  lifted  up  his  hands  and  blessed  them.  And 
it  came  to  pass,  while  he  blessed  them,  he  was  parted  from 
them  and  carried  up  into  heaven."  This  was  the  last  thing 
Christ  did  on  earth.  He  ended  his  personal  ministry  in  our 
world  blessing  his  people.  Hence  we  may  be  encouraged 
to  believe,  that  now  he  has  ascended  on  high,  he  is  still 
deeply  interested  in  the  welfare  of  his  disciples,  and  will 
bless  them  with  all  needed  spiritual  blessings.  And  as  it 
becomes  the  Christian  as  far  as  in  him  lies  to  imitate  the 
Saviour,  he  is  hereby  taught  how  he  ought  to  be  employed, 
when  about  to  leave  the  world  to  ascend  after  his  Saviour 
into  glory,  viz.  in  such  a  way  as  to  leave  a  blessing  behind 
him.  And  this  he  may  do,  by  giving  a  dying  testimony  to 
the  excellence  of  the  christian  religion,  by  praying  for  the 
advancement  of  the  cause  of  Christ,  and  by  exhorting  and 
encouraging  those  around  him  to  put  their  trust  in  the  Re- 
deemer, 

3.  Christ  ascended  triumphantly  and  gloriously.  He 
went  up  in  a  cloud,  which  was  prepared  for  him  as  his  cha- 
riot;  as  we  read.  Acts  i,  9,  "  While  they  beheld,  he  was 
taken  up:  and  a  cloud  received  him  out  of  their  sight," 
Angels  ministered  unto  him  ;  for  while  the  eyes  of  the  dis- 
ciples M'ere  fixed  upon  the  spot  in  the  clouds,  where  they 
lost  sight  of  their  Master,  two  men  or  angels,  in  white  appa- 


CH.  XXX.3    THE  ASCENSION  AND  SESSION  OF  CHRIST.  265 

rel,  appeared  unto  them  and  said :  "  Ye  men  of  Galilee,  why 
stand  ye  gazing  up  into  heaven  ?  this  same  Jesus,  which  is 
taken  up  from  you  into  heaven,  shall  so  come  in  like  man- 
ner as  ye  have  seen  him  go  into  heaven."  Acts  i.  11.  An- 
gels also  accompanied  him,  as  we  are  taught,  Dan.  vii.  13. 
"  I  saw  in  the  night  visions,  and  behold,  one  like  the  Son 
of  man  came  with  the  clouds  of  heaven,  and  came  to  the 
Ancient  of  days,  and  they,  [that  is,  the  angels  his  attendants,] 
brought  him  near  before  him."  He  ascended  in  triumph  as 
a  conqueror,  as  we  learn  from  Ps.  Ixviii.  18,  which  is  quoted 
by  the  Apostle,  Eph.  iv.  8,  and  applied  to  Christ.  "  Thou 
hast  ascended  on  high,  thou  hast  led  captivity  captive."  By 
captivity  here,  we  are  to  understand  a  multitude  of  captives, 
who  had  led  others  captive.  It  was  a  custom  for  conquerors, 
when  they  returned  home,  to  lead  in  their  train,  as  marks  of 
triumph,  the  captives  which  they  had  taken  in  war.  To 
this  custom  there  appears  to  be  an  allusion  in  this  text. 
Christ,  when  he  ascended,  is  represented  as  leading  his  ene- 
mies as  captives  in  his  train,  to  express  his  triumph  over 
them.  In  his  ascension  he  triumphed  over  the  world,  sin, 
Satan,  and  death.  These  were  exhibited  as  vanquished  ene- 
mies. He  ascended  also  amidst  the  acclamations  of  the  ce- 
lestial host.  For  if,  when  he  was  born,  all  the  angels  of 
God  were  commanded  to  worship  him,  Heb.  i.  6 ;  and  if,  at 
his  birth,  a  multitude  of  the  heavenly  host  visited  Bethlehem, 
and  there  celebrated  his  incarnation,  Luke  ii.  13,  we  may 
confidently  conclude  that  the  celestial  inhabitants  were  not 
silent,  when,  having  finished  his  work  on  earth,  he  ascended 
on  high.  And  to  this  is  referred  Ps.  xlvii.  5,  6.  "  God  is 
gone  up  with  a  shout,  the  Lord  with  the  sound  of  a  trumpet. 
Sing  praises  to  God,  sing  praises ;  sing  praises  unto  our 
King,  sing  praises." 

2.  Several  reasons  may  be  given  why  Christ  ascended. 

1.  He  ascended  that  he  might  fulfil  the  prophecies  and 
types.  His  ascension  had  been  foretold  by  the  Psalmist 
and  others  of  the  prophets ;  and  it  had  been  long  and  con- 
stantly prefigured,  by  the  entrance  of  the  high-priest,  once  a 
year,  on  the  great  day  of  atonement,  within  the  veil  of  the 
Holy  of  Holies  of  the  tabernacle  and  temple,  carrying  with 
him,  and  presenting  before  the  Lord,  the  blood  of  the  sacri- 
fice which  he  had  offered  without.  Therefore  it  became 
Christ,  in  the  character  of  high-priest,  after  having  offered 
sacrifice  without,  in  this  world,  to  enter  into  the  most  holy 
place  of  the  heavenly  tabernacle,  there  to  present  before  the 
23 


266  THE  ASCENSION  AND  SESSION  OF  CHRIST.    [cH.  XXX. 

Father,  in  our  behalf,  the  sacrifice  which  he  had  offered  for 
us  in  this  world. 

2.  Christ  ascended  that  he  might  enter  upon  his  glory. 
It  was  fit  and  proper  that  the  Saviour,  having  been  humbled, 
should  be  exalted ;  and  that,  having  finished  the  work  which 
his  Father  gave  him  to  do,  he  should  enter  upon  the  glory 
which  he  had  with  him  before  he  descended  from  heaven 
and  became  incarnate.  This  glory,  we  have  reason  to  be- 
lieve, was  promised  him  in  the  covenant  of  redemption.  Ac- 
cordingly he  prayed,  John  xvii.  4,  5,  "  I  have  glorified  thee 
on  the  earth  :  I  have  finished  the  work  which  thou  gavest 
me  to  do.  And  now,  O  Father,  glorify  thou  me  with  thine 
own  self  with  the  glory  which  I  had  with  thee  before  the 
world  was."  And  in  confirmation  of  the  same  sentiment 
was  what  he  said,  after  his  resurrection,  to  the  two  disciples 
journeying  to  Emmaus,  "  Ought  not  Christ  to  have  suffered 
these  things,  and  to  enter  into  his  glory."    Luke  xxiv.  26. 

3.  Christ  ascended,  that  he  might  receive  gifis  and  bestow 
them  upon  rebellious  men.  This  the  Psalmist  predicted  of 
him.  "  Thou  hast  ascended  on  high,  thou  hast  led  capti- 
vity captive :  thou  hast  received  gifts  for  men ;  yea  for  the 
rebellious  also,  that  the  Lord  God  might  dwell  among  them." 
Ps.  Ixviii.  18.  This  prophecy  is  applied  to  Christ,  Eph.  iv. 
8.  Christ  ascended,  that  he  might  exhibit  before  the  Fa- 
ther, that  he  had  finished  the  work  he  gave  him  to  do  on 
earth,  and  receive  from  him  gifts  to  bestow  on  sinners  for 
whom  he  died.  The  chief  of  these  gifts  was  the  Holy 
Ghost,  both  in  his  miraculous  and  gracious  influences.  Of 
this  gift  he  informed  his  disciples  before  he  ascended  ;  and 
told  them,  it  was  expedient  for  him  to  ascend  to  heaven,  that 
he  might  bestow  this  gift  upon  them.  "  It  is  expedient  for 
you  that  1  go  away  ;  for  if  1  go  not  away  the  Comforter  will 
not  come  unto  you  ;  but  if  I  depart,  I  will  send  him  unto 
you."  John  xvi.  7.  This  gift  was  bestowed  on  the  day  of 
Pentecost,  when  the  Holy  Ghost  rested  upon  the  apostles 
and  disciples,  and  qualified  them  for  the  work  to  which  they 
were  called.  And  then  he  gave  to  the  church,  for  its  edifi- 
cation, men  duly  qualified  for  their  work,  through  the  Holy 
Ghost,  which  rested  upon  them.  "  He  gave  some,  apos- 
tles ;  and  some,  propiiets  ;  and  some,  evangelists  ;  and  some, 
pastors  and  teachers:  for  the  perfecting  of  the  saints  for  the 
work  of  the  ministry,  for  the  edifying  of  the  body  of  Christ." 
Eph.  iv.  11,  12.  These,  especially,  were  the  ascension 
gifts,  which  Christ  gave  to  men.     By  the  Holy  Ghost  shed 


CH.  XXX.]   THE  ASCENSION  AND  SESSION  OF  CHRIST.  267 

down  upon  his  ministers,  he  qualified  them  for  their  work, 
and  through  their  labours,  he  communicated  to  his  church 
other  spiritual  blessings. 

4.  Another  reason  why  Christ  ascended,  was,  that  he 
might  make  intercession  for  his  people.  "  Christ  entered 
into  heaven  itself  now  to  appear  in  the  presence  of  God  for 
us."  Heb.  ix.  24.  Christ  ascended,  that  he  might  present 
his  own  blood  before  the  Father,  in  behalf  of  his  people,  as 
the  ground  of  their  acquittal  from  condemnation,  and  their 
acceptance  with  him  ;  and  that  he  might  be  always  present 
in  the  court  of  heaven,  as  an  advocate  with  the  Father,  in 
behalf  of  his  people,  to  plead  their  cause,  to  offer  up  their 
prayers,  rendered  acceptable  through  his  merits,  and  to  an- 
swer all  accusations  against  them. 

5.  He  ascended,  as  the  Forerunner  of  his  people. 
"  Whither  the  Forerunner  is  for  us  entered,  even  Jesus." 
Heb.  vi.  20.  He  entered  into  heaven  to  show  that  the  way 
into  the  holiest  of  all  was  opened,  through  him,  for  sinners. 
He  entered  as  a  public  person,  and  took  possession  for  him- 
self, and  in  behalf  of  all  his  followers.  He  ascended,  that 
he  might  prepare  a  place  for  them.  "  In  my  Father's  house 
are'  many  mansions.  I  go  to  prepare  a  place  for  you." 
John  xiv.  2. 

H.  Christ  having  ascended,  sat  down  at  the  right  hand  of 
God.  This  doctrine  of  the  Session  of  Christ  is  frequently 
taught  in  the  Scriptures.  "  The  Lord  said  unto  my  Lord, 
sit  thou  at  my  right  hand,  until  I  make  thine  enemies  thy 
footstool."  Ps.  ex.  1.  "It  is  Christ  that  died,  yea  rather 
that  is  risen  again,  who  is  even  at  the  right  hand  of  God." 
Rom.  viii.  34.  "  Seek  those  things  which  are  above  where 
Christ  sitieth  on  the  right  hand  of  God."  Col.  iii.  1.  "  When 
he  had  by  himself  purged  our  sins,  sat  down  on  the  right 
hand  of  the  Majesty  on  high."  Heb.  i.  3.  "  Who  is  gone 
into  heaven,  and  is  on  the  right  hand  of  God."  1  Pet.  iii.  22. 
In  these  and  other  passages,  we  are  taught  the  session  of 
Christ  at  the  right  hand  of  the  Father. 

This  cannot  denote  the  particular  local  seat  of  Christ  as 
Mediator.  For  God  being  a  spirit,  without  body  or  bodily 
parts,  and  being  every  where,  no  particular  place  can  lite- 
rally be  said  to  be  at  his  right  hand.  The  expression  is 
figurative,  and  denotes  the  great  honour,  power,  and  favour, 
to  which  Christ,  as  God-man  mediator,  is  exalted.  It  was  a 
custom  among  earthly  monarchs  to  seat  at  their  right  hands 
those  whom  they  delighted  to  honour  who  were  in  great 


268  THE  ASCENSION  AND  SESSION  OF  CHRIST.    [CH.  XXX. 

favour,  and  on  whom  they  bestowed  great  authority.  Thus 
king  Solomon,  when,  at  a  certain  time,  his  mother  came  into 
his  palace,  caused  a  seat  to  be  set  for  her,  and  she  sat  on  his 
right  hand.  1  Kings  ii.  19.  And  Ps.  xlv.  9,  there  is  an  allu- 
sion to  this  custom,  where  the  Psalmist,  speaking  of  Christ 
as  a  king,  and  the  church  as  his  queen,  said,  "  Upon  thy 
right  hand  did  stand  the  queen  in  gold  of  Ophir."  To  this 
custom  there  is  evidently  an  allusion  in  those  texts,  which 
speak  of  Christ  as  sitting  at  the  right  hand  of  the  Father. 
As  earthly  kings  placed  those  on  their  right  hands  whom 
they  advanced  to  honour,  power,  and  favour;  so  Christ  is 
said  to  sit  at  the  right  hand  of  God,  to  denote  the  great  dig- 
nity, power,  and  favour  to  which,  as  God-man  Mediator,  he 
is  advanced  by  the  Father. 

1 .  It  denotes  his  dignity.  This  we  learn  from  Eph.  i. 
19-22.  "  His  mighty  power,  which  he  wrought  in  Christ, 
when  he  raised  him  from  the  dead,  and  set  him  at  his  own 
right  hand  in  the  heavenly  places,  far  above  all  principality, 
and  power,  and  might,  and  dominion,  and  every  name  that 
is  named,  not  only  in  this  world,  but  also  in  that  which  is  to 
come  :  and  hath  put  all  things  under  his  feet,  and  gave  him 
to  be  the  head  over  all  things  to  the  church." 

2.  The  session  of  Christ  at  the  right  hand  of  the  Father 
imports  his  great /joi^^er.  This  is  taught  in  the  passage  just 
quoted,  which  teaches  his  power  as  well  as  his  dignity. 
He  is  above  all  things  in  power.  The  Father  hath  put  all 
things  under  his  feet  or  his  authority.  Angels,  authorities, 
and  powers  are  made  subject  unto  him.  "  All  power  is  given 
unto  him  in  heaven  and  in  earth."  Mat.  xxviii.  18.  The 
Father  hath  said  unto  him,  "  Sit  thou  at  my  right  hand,  un- 
til I  make  thine  enemies  thy  footstool.  Rule  thou  in  the 
midst  of  thine  enemies."     Ps.  ex.  1,  2. 

3.  The  session  of  Christ,  denotes  the  great /«DO?<r  with 
the  Father,  to  which,  as  Mediator,  he  is  advanced.  This 
is  fully  implied  in  what  hath  already  been  said.  For  surely, 
he  on  whom  the  Father  hath  bestowed  so  great  honour  and 
power,  must  be  in  great,  and  chief  favour.  And,  agreeably 
to  this,  he  hath  expressed  his  will,  John  v.  23.  That  all 
men  should  honour  the  Son,  even  as  they  honour  the  Father. 
He  that  honoureth  not  the  Son,  honoureth  not  the  Father 
which  hath  sent  him." 

On  the  subject  of  the  session  of  Christ,  an  inquiry  is 
sometimes  made,  which  it  will  be  proper  here  to  answer. 
The  question  is,  to  which  nature  of  Christ  does  this  session 


CH.  XXX.]       THE  ASCENSION  AND  SESSION  OF  CHRIST.  269 

agree  ?  It  agrees  to  neither  the  divine  nor  human  nature, 
considered  separately :  but  to  both  united  in  one  person.  It 
is  Christ,  as  God-man,  that  has  sitten  down  at  the  right 
hand  of  God  the  Father ;  or  that  is  exalted  to  such  dignity, 
power,  and  favour,  as  have  been  described.  For  this  session 
agreeth  to  him  only  as  Mediator,  and  is  every  where  attribu- 
ted to  him  as  such.  But  he  is  Mediator,  neither  as  God, 
nor  as  man  separately  considered ;  but  he  is  Mediator  only 
in  both  natures,  united  in  one  person.  It  is  the  God-man 
Christ  Jesus,  who,  having  ascended  on  high,  is  sitten  down 
at  the  right  hand  of  the  Father,  or  is  exalted  to  the  highest 
honour,  power,  and  favour  with  him. 


CHAPTER  XXXI. 

UNION  OF  BELIEVERS  WITH  CHRIST. 

The  Son  of  God  provided  salvation  for  sinners  of  our 
race.  By  his  obedience  unto  death,  he  opened  the  way  for 
our  pardon  and  acceptance.  But  something  more  is  neces- 
sary to  effect  our  individual  salvation.  The  salvation  pur- 
chased by  the  Saviour  must  be  applied  to  our  souls.  A  me- 
dicine prepared,  if  not  applied,  can  do  no  good  in  removing 
bodily  maladies;  and  a  garment  made,  if  not  worn,  cannot 
warm  the  body ;  so  redemption,  though  provided,  if  not 
applied,  can  never  save  the  soul.  "'As  many  as  received 
him,  to  them  gave  he  power  to  become  the  sons  of  God, 
even  to  them  that  believe  on  his  name."  John  i.  12.  All 
others  are  still  under  the  condemnation  of  the  divine  law. 
For  "  he  that  believeth  not  is  condemned  already."  John 
iii.  18.  And  the  provision  of  salvation,  so  far  from  doing 
those  who  continue  in  unbelief  any  good,  will  aggravate 
their  final  misery ;  for  "  this  is  the  condemnation,  that  light 
is  come  into  the  world,  and  men  loved  darkness  rather  than 
light.  John  iii.  19.  The  redemption  purchased  by  Christ 
must  be  applied,  or  it  will  do  us  no  good ;  but  on  the  con- 
trary, increase  our  condemnation. 

The  application  of  the  redemption  purchased  by  Clirist  is 
the  work  especially  of  the  third  person  in  the  Godhead,  or 
the  Holy  Ghost.  Tiiis  is  evident  from  the  Scriptures.  Ho 
strives  with  sinners.  "  The  Lord  said,  my  Spirit  shall  not 
always  strive  with  man."  Gen.  vi.  3.  He  is  the  author  of  con- 
23* 


270  UNION  OF  BELIEVERS  WITH  CHRIST.       [CH.  XXXI. 

viction.  "  And  when  he  is  come,  he  will  reprove  [or  con- 
vince] the  world  of  sin,  and  of  righteousness  and  of  judg- 
ment. John  xvi.  8.  He  renews  the  soul.  "  Except  a 
man  be  born  of  water,  and  of  the  Spirit,  he  cannot  enter 
into  the  kingdom  of  God."  John  iii.  5.  According  to  his 
mercy  he  saved  us,  by  the  washing  of  regeneration,  and 
renewing  of  the  Holy  Ghost."  Tit.  iii.  5.  He  is  the  author 
of  saving  knowledge.  "  When  he,  the  Spirit  of  truth  is 
come,  he  will  guide  you  into  all  truth.  He  will  show  you 
things  to  come.  He  shall  receive  of  mine,  and  shall  show 
it  unto  you."  John  xvi.  13,  14.  He  sanctifies  the  soul. 
"  God  hath  from  the  beginning  chosen  you  to  salvation, 
through  sanctification  of  the  Spirit."  2  Thes.  ii.  13.  He 
is  the  author  of  every  Christian  grace.  "  The  fruit  of  the 
Spirit  is  love,  joy,  peace,  long-suffering,  gentleness,  good- 
ness, faith,  meekness,  temperance."  Gal.  v.  22,  23.  And 
he  is  the  author  of  all  spiritual  consolation.  He  is  therefore 
called  the  Comforter;  and  we  read  of  the  "  comfort  of  the 
Holy  Ghost."     Acts  ix.  31. 

This  doctrine,  that  the  Holy  Spirit  applies  redemption  to 
the  soul,  is  stated  in  our  Catechism,  in  the  answer  to  the 
29th  question. 

"  How  are  ive  made  partakers  of  the  redemption  pur- 
chased by  Christ? 

"  We  are  made  partakers  of  the  redemption  purchased 
by  Christ,  by  the  effectual  application  of  it  to  us  by  his 
Holy  Spirit." 

The  manner  in  which  the  Holy  Spirit  makes  this  appli- 
cation, we  have  pointed  out  in  the  answer  to  the  next 
question. 

"  How  doth  the  Spirit  apply  to  us  the  redemjdion  pur- 
chased by  Christ? 

"  The  Spirit  applieth  to  us  the  redemption  purchased  by 
Christ,  by  working  faith  in  us,  and  thereby  uniting  us  to 
Christ  in  our  effectual  calling.'^ 

The  great  work  of  the  Spirit  in  the  application  of  redemp- 
tion is,  uniting  the  soul  to  Christ.  From  this  union,  every 
other  spiritual  blessing  flows. 

The  object  of  this  chapter  is  to  prove  and  illustrate  this 
union,  and  show  its  blessed  effects. 

The  doctrine  of  the  union  between  Christ  and  believers 
is  explicitly  and  frequently  taught  in  the  Scriptures,  as  in 
the  following  passages.  John  xiv.  20.  "  At  that  day  ye 
shall  know  that  I  am  in  my  Father,  and  ye  in  me,  and  I  in 


CII.  XXXI.3        UNION  OF  BELIEVERS  WITH  CHRIST.  271 

you."  John  xv.  4 — 7.  "  Abide  in  me,  and  I  in  you.  As 
the  branch  cannot  bear  fruit  of  itself,  except  it  abide  in  the 
vine :  no  more  can  ye,  except  ye  abide  in  me.  I  am  the 
vine,  ye  are  the  branches :  He  that  abideth  in  me,  and  I  in 
him,  the  same  bringeth  forth  much  fruit.  If  a  man  abide 
not  in  me,  he  is  cast  forth  as  a  branch  and  is  withered. 
If  ye  abide  in  me,  and  my  words  abide  in  you,  ye  shall  ask 
what  ye  will,  and  it  shall  be  done  unto  you."  John  xvii.  23. 
"  I  in  them,  and  thou  in  me,  that  they  may  be  made  perfect 
in  one."  Rom.  viii.  1.  "  There  is  therefore  now  no  con- 
demnation to  them  which  are  in  Christ  Jesus."  1  Cor.  i. 
30.  "  Of  him  are  ye  in  Christ  Jesus."  Eph.  v.  30.  "  We 
are  members  of  his  body,  of  his  flesh,  and  of  his  bones." 
Col.  i.  27.  "  Christ  in  you,  the  hope  of  glory."  From 
these  texts,  it  is  evident  there  is  a  union  of  some  kind  be- 
tween Christ  and  believers. 

This  union  is  set  forth  in  Scripture  by  several  figures.  It 
is  represented  by  the  union  between  the  vine  and  the 
branches.  John  xv.  5.  "  1  am  the  vine,  ye  are  the  branch- 
es :  he  that  abideth  in  me,  and  I  in  him,  the  same  bringeth 
forth  much  fruit."  It  is  set  forth  by  the  union  of  the  stones 
in  a  building  with  the  corner-stone.  Christ  is  the  corner- 
stone; and  the  other  stones  which  are  united  to  it,  and  rest 
upon  it,  and  are  supported  by  it,  are  believers.  1  Pet.  ii.  4, 
5,  6.  "  To  whom  coming,  as  unto  a  living  stone,  disallowed 
indeed  of  men,  but  chosen  of  God,  and  precious,  ye  also,  as 
lively  stones,  are  built  Up  a  spiritual  house,  a  holy  priest- 
hood, to  ofi'er  up  spiritual  sacrifices,  acceptable  to  God  by 
Jesus  Christ.  Wherefore  also  it  is  contained  in  the  Scrip- 
ture, behold  I  lay  in  Zion  a  chief  corner-stone,  elect,  pre- 
cious." And  Eph.  ii.  20 — 22.  "And  are  built  upon  the 
foundation  of  the  apostles  and  prophets,  Jesus  Christ  himself 
being  the  chief  corner-stone ;  in  whom  all  the  building  fitly 
framed  together,  growelh  unto  an  holy  temple  in  the  Lord: 
in  whom  ye  also  are  builded  together  for  an  habitation  of 
God  through  the  Spirit." 

This  union  is  further  represented  by  that  which  exists 
between  the  body  and  the  head.  Eph.  iv.  15,  16.  "Speak- 
ing the  truth  in  love,  may  grow  up  into  him  in  all  things, 
which  is  the  head,  even  Christ:  From  whom  the  whole 
body,  fidy  joined  together,  and  compacted  by  that  which 
every  joint  supplieth,  according  to  the  eff'ectual  working  in 
the  measure  of  every  part,  maketh  increase  of  the  body,  unto 
the  edifying  of  itself  in  love." 


273  UNION  OF  BELIEVERS  WITH  CHRIST.       [cH.  XXXI. 

This  union  is  further  explained  by  that  which  exists  be- 
tween the  husband  and  the  wife  in  the  marriage  covenant. 
Rom.  vii,  4.  "  Ye  also  are  become  dead  to  the  law  by  the 
body  of  Christ;  that  ye  should  be  married  to  another,  even 
to  him  who  is  raised  from  the  dead."  And  Eph.  v.  23—32. 
"  The  husband  is  the  head  of  the  wife,  even  as  Christ  is  the 
head  of  the  church ;  and  he  is  the  Saviour  of  the  body. 
Therefore  as  the  church  is  subject  unto  Christ,  so  let  the 
wives  be  to  their  own  husbands  in  every  thing.  Husbands 
love  your  wives,  even  as  Christ  also  loved  the  church,  and 
gave  himself  for  it.  So  ought  men  to  love  their  wives,  as 
their  own  bodies.  For  no  man  ever  yet  hated  his  own  flesh  ; 
but  nourishelh  and  cherishelh  it  even  as  the  Lord  the  church  : 
For  we  are  members  of  his  body,  of  his  flesh,  and  of  his 
bones.  For  this  cause  shall  a  man  leave  his  father  and 
mother,  and  shall  be  joined  unto  his  wife,  and  they  two  shall 
be  one  flesh.  This  is  a  great  mystery :  but  I  speak  con- 
cerning Christ  and  the  church."  Such  are  the  figures  used 
in  Scripture  to  represent  to  us  the  nature  of  the  union  be- 
tween Christ  and  believers. 

The  union  of  believers  to  Christ  is  not  an  essential  union, 
by  which  the  believer  becomes  one  in  essence  with  the 
divine  Saviour.  To  assert  this  would  be  blasphemous,  as  it 
would  be  making  the  creature  a  partaker  of  the  divine  nature 
and  perfections. 

Neither  is  this  a  personal  union.  The  believer  is  not  so 
united  to  Christ  as  to  make  but  one  person  with  him. 

Nor  is  it  a  local  union  ;  that  is,  it  does  not  imply  contact, 
like  union  among  material  things.  Though  believers  are 
united  to  Christ,  he  is  in  heaven,  and  they  are  upon  earth. 

Neither  is  it  a  mere  union  of  afl^eolion.  Such  a  union,  it 
is  true,  subsists  between  Christ  and  believers  ;  but  the  union 
we  are  considering  implies  something  more. 

It  is,  according  to  the  Scriptures,  a  mystical  and  spiritual 
union,  and  a  union  of  relation  and  interests. 

1.  It  is  a  mystical  or  mysterious  union.  This  the  Apos- 
tle teaches,  Eph.  v.  32,  where,  after  having  spoken  of  the 
union  between  Christ  and  the  believer  under  the  figure  of 
the  marriage  relation,  he  observes:  "This  is  a  great  mys- 
tery: but  1  speak  concerning  Ciirist  and  the  church."  Al- 
though its  reality  is  clearly  revealed  in  the  word  of  God,  and 
its  blessed  efl'ects  are  experienced  hy  all  true  christians  ;  yet 
it  is  a  hiiihly  mysterious  union,  the  nature  of  which  we  are 
not  able  fully  to  explain  or  comprehend. 


CH.  XXXI.]       UNION  OF  BELIEVERS  WITH  CHRIST.  273 

2.  It  is  a  spiritual  union,  as  we  read,  1  Cor.  vi.  17,  "  He 
that  is  joined  unto  the  Lord  is  one  Spirit."  By  the  Lord, 
in  this  text,  as  appears  from  the  connexion,  we  are  to  under- 
stand the  Lord  Jesus  Christ;  and  the  passage  imports,  that 
the  same  Spirit  dwells  in  Christ  and  in  believers.  The 
same  Holy  Spirit  dwells  in  both ;  so  that  whatever  influ- 
ences and  operations  of  the  Holy  Spirit,  Christ  as  mediator 
partakes  of,  believers  partake  of  the  same ;  only  with  this 
difference,  that  Christ  has  a  greater  degree  of  the  Holy 
Spirit.  To  him  the  Spirit  is  not  given  by  measure  ;  but  to 
believers  it  is.  In  him  the  Spirit  dwells  in  infinite  fulness, 
as  an  infinite  fountain  of  grace,  whence  believers  united  to 
him,  by  the  indwelling  of  the  same  Spirit,  receive  supplies 
of  every  needed  grace.  This  text  further  imports  that  be- 
lievers have  the  same  mind  in  them  that  is  in  Christ.  They 
are  actuated  by  the  same  principles,  and  they  endeavour  to 
walk  as  he  walked. 

3.  The  union  of  believers  with  Christ  is  a  union  of  rela- 
tion. He  is  called  in  Scripture  their  father,  their  husband, 
their  brother,  and  their  friend  ;  and  they  are  called  his  chil- 
dren, his  spouse,  his  brethren  and  sisters,  and  his  friends. 

4.  It  is  a  union  o(  interests,  or  such  a  union  as  constitutes 
a  common  interest.  The  interest  of  Christ  is  the  interest  of 
the  believer,  and  the  interest  of  the  believer  is  the  interest  of 
Christ.  The  believer  is  deeply  interested  in  the  advancement 
of  the  cause  and  glory  of  Christ;  and  Christ  is  deeply  inte- 
rested in  the  advancement  of  the  believer's  happiness.  When 
believers  suffer,  Christ  is  represented  as  suffering.  Is.  Ixiii.  9. 
"  In  all  their  affliction  he  was  afflicted."  Of  the  same  import 
appears  to  be  the  saying  of  the  Apostle,  Col.  i.  24.  "  Who 
now  rejoice  in  my  sufferings  for  you,  and  fill  up  that  which 
is  behind  of  the  afflictions  of  Christ  in  my  flesh  for  his 
body's  sake  which  is  the  church."  So  also  when  Paul  per- 
secuted the  church,  Christ  considered  himself  as  persecuted. 
Acts.  ix.  4,  5.  "  Saul,  Saul,  Avhy  persecutest  thou  me  ?  1  am 
Jesus  whom  thou  persecutest."  And  kindness  done  to  the 
believer  is  represented  as  done  to  Christ.  For  in  the  day  of 
Judgment,  as  he  himself  told  his  disciples,  he  will  say  unto 
the  righteous,  Mat.  xxv.  35,  36,  40,  "  I  was  an  hungered 
and  ye  gave  me  meat :  I  was  thirsty,  and  ye  gave  me  drink : 
I  was  a  stranger,  and  ye  took  me  in  :  naked  and  ye  clothed 
me :  I  was  sick  and  ye  visited  me  :  I  was  in  prison  and  ye 
came  unto  me.  Inasmuch  as  ye  have  done  it  unto  one  of  the 
least  of  these  my  brethren,  ye  have  done  it  unto  me."  And 


274  UNION  OF  BELIEVERS  WITH  CHRIST.        [cH.  XXXI. 

in  the  same  chapter  he  has  told  us,  that  kindness  withheld 
from  his  people  is  considered  as  withheld  from  him. 

Such  is  the  union  between  Christ  and  believers.  It  is  a 
mystical  and  spiritual  union,  and  it  is  a  union  of  relation,  and 
of  interests.  It  is  not  an  imaginary,  but  a  real  union.  At 
the  same  time,  it  is  acknowledged  to  be  a  highly  mysterious 
union,  the  nature  of  which  perhaps  cannot  be  fully  explain- 
ed by  any  unions  with  which  we  are  acquainted  ;  and  which, 
in  our  present  state,  we  cannot  fully  comprehend.  But  its 
effects  are  experienced  by  all  the  members  of  Christ's  mysti- 
cal body,  or  all  his  real  people.  And  it  is  a  highly  import- 
ant union ;  for  it  lies  at  the  foundation  of  all  experimental 
religion ;  and  from  it  flows  every  spiritual  blessing. 

The  bonds  of  this  union  are  the  Holy  Spirit  and  faith. 
Christ  dwells  in  the  believer  by  the  Holy  Spirit;  and  the 
believer  dwells  in  Christ  by  faith. 

I  proceed  to  point  out  some  of  the  blessed  effects  of  this 
union.  Every  grace  and  every  spiritual  comfort  flow  from  it. 

Our  justification,  or  the  pardon  of  sin  and  acceptance  with 
God,  is  in  consequence  of  this  union.  For  it  is  only  through 
the  righteousness  of  Christ  that  the  sinner  can  be  justified ; 
but  it  is  in  virtue  of  union  to  Christ  by  faith  that  we  become 
interested  in  his  righteousness. 

Our  sanctification  also  depends  on  this  union.  Through 
union  to  Christ,  the  believer  becomes  interested  in  that  ful- 
ness of  grace,  which  is  treasured  up  in  him  ;  and  by  faith  he 
derives  it  from  him  This  is  taught,  John  xv.  4,  5,  6.  "  As 
the  branch  cannot  bear  fruit  of  itself,  except  it  abide  in  the 
vine ;  no  more  can  ye  except  ye  abide  in  me.  He  that 
abideth  in  me,  and  I  in  him,  the  same  bringeth  forth  much 
fruit ;  for  without  me  ye  can  do  nothing.  If  a  man  abide  not 
in  me,  he  is  cast  forth  as  a  branch  and  is  withered."  As  well 
might  the  branch  continue  to  live  and  grow,  and  bring  forth 
fruit,  cut  off'  from  the  vine ;  or  the  members  of  the  body  to 
live  and  act,  cut  off  and  severed  from  the  head,  as  the  soul 
to  live  spiritually,  and  bring  forth  holy  fruit,  separated  from 
Christ. 

This  union  is  also  the  foundation  of  all  true  hope  of  future 
glory.  As  we  learn  from  Col.  i.  27,  "  Christ  in  you  the 
hope  of  glory." 

Further,  it  is  in  virtue  of  this  union  that  our  prayers  are 
heard  by  the  Father.  For  Christ  told  his  disciples,  John  xv. 
7,  "  If  ye  abide  in  me,  and  my  words  abide  in  you,  ye  shall 
ask  what  ye  will,  and  it  shall  be  done  unto  you." 


CH.  XXXI.3        UNION  OF  BELIEVERS  WITH  CHRIST.  275 

Again,  it  is  in  virtue  of  this  union,  that  the  believer  per- 
severes in  faith  and  holiness  unto  the  end.  Gal.  ii.  20.  "  I 
live;  (said  the  Apostle,)  yet  not  I,  but  Christ  liveth  in  me; 
and  the  life  which  I  now  live  in  the  flesh,  I  live  by  the  faith 
of  the  Son  of  God,  who  loved  me,  and  gave  himself  for  me." 
"  Because  I  live,  (said  Christ,  John  xiv.  19,)  ye  shall  live 
also."  As  long  as  the  union  between  Christ  and  the  be- 
liever continues,  the  latter  shall  have  spiritual  life  in  virtue 
of  the  living  head  to  which  he  is  united.  And  this  union 
will  never  be  dissolved.  For,  "  neither  death,  nor  life,  nor 
angels,  nor  principalities,  nor  powers,  nor  things  present, 
nor  things  to  come,  nor  height,  nor  depth,  nor  any  other 
creature  shall  be  able  to  separate  us  from  the  love  of  God 
which  is  in  Christ  Jesus  our  Lord."     Rom.  viii.  38,  39. 

Again,  it  is  in  virtue  of  this  union,  that  the  bodies  of  the 
saints  shall  be  raised  in  glory  at  the  last  day.  For  Christ 
said,  John  xi.  25,  "  I  am  the  resurrection  and  the  life :  he 
that  believelh  in  me,  though  he  were  dead,  yet  shall  he  live." 
And,  1  Cor.  xv.  20,  we  read,  "  Now  is  Christ  risen  from  the 
dead,  and  become  the  first  fruits  of  them  that  slept."  Christ 
has  risen  as  the  head  of  his  people ;  and  all  his  people  who 
are  members  of  his  mystical  body,  are  interested  in  his  re- 
surrection, and  shall  be  raised  at  the  last  day,  in  virtue  of 
their  union  to  him,  their  risen  head. 

Once  more,  it  is  in  virtue  of  their  union  to  Christ  that  be- 
lievers sliall  be  put  in  possession  of  the  heavenly  inheritance. 
Their  title  to  it  arises  from  their  union  to  Christ.  "  All 
things,  (said  the  Apostle,  1  Cor.  iii.  21,  23,)  are  yours." 
And  the  reason  he  gave  was,  "  Ye  are  Christ's."  All  things 
are  Christ's,  and  therefore  all  things  are  the  believer's,  be- 
cause he  is  united  to  Christ. 


CHAPTER  XXXII. 

VOCATION. 

Vocation,  or  effectual  calling,  is  the  doctrine  next  in 
course. 

This  doctrine  is  stated  in  our  Catechism,  in  the  answer  to 
the  thirty-first  question. 

"  Tfliat  is  effectual  calling?''^ 

"  Effectual  calling  is  the  work  oj  GocVs  Spirit,  whereby 
convincing  us   of  our  sin  and  misery,   enlightening  our 


276  VOCATION.  [CH.  XXXII. 

minds  in  the  knowledge  of  Christ,  and  renewing  our  wills, 
he  doth  perstiade  and  enable  us  to  embrace  Jesus  Christ, 
freely  offered  to  us  in  the  Gospel." 

That  God  effectually  calls  sinners  to  salvation,  is  fre- 
quently taught  in  the  Scriptures.  It  is  taught  in  the  follow- 
ing passages.  Rom.  i.  6,  7.  "  Among  whom  are  ye  also 
the  called  of  Jesus  Christ.  Beloved  of  God,  called  to  be 
saints."  Rom.  viii.  28,  30.  "  All  things  work  together  for 
good  to  them  that  love  God,  to  them  who  are  the  called  ac- 
cording to  his  purpose.  Whom  he  did  predestinate,  them 
he  also  called.''  1  Cor.  i.  2,  9.  "  To  them  that  are  sanc- 
tified in  Christ  Jesus,  called  to  be  saints.  God  is  faithful, 
by  whom  ye  were  called  unto  the  fellowship  of  his  Son 
Jesus  Christ  our  Lord."  1  Thes.  ii.  12.  "  Walk  worthy 
of  God,  who  halh  called  you  unto  his  kingdom  and  glory." 
2  Thes.  ii.  14.  "  Whereunlo  he  called  you  by  our  Gospel, 
to  the  obtaining  of  the  glory  of  our  Lord  Jesus  Christ."  2 
Tim.  i.  9.  "  Who  halli  saved  us  and  called  us  with  an  holy 
calling."  1  Pet.  ii.  9.  "  Ye  should  show  forth  the  praises 
of  him  who  hath  called  you  out  of  darkness  into  his  marvel- 
lous light."  1  Pet.  V.  10.  "The  God  of  all  grace,  who 
hath  called  us  unto  his  eternal  glory  by  Christ  Jesus."  The 
foregoing  are  some  of  the  passages  of  Scripture  in  which  the 
doctrine  of  effectual  calling  is  taught. 

The  person  who  calls  is  God,  and  especially  God  the 
Holy  Ghost. 

Many  are  called  by  God,  who  do  not  hearken  to  his  voice 
or  obey  his  call.  Of  this  we  have  abundant  proof  in  the 
Scriptures;  as  in  the  following  texts,  Prov,  i.  24,  "  I  have 
called,  and  ye  refused."  Is.  Ixvi.  4.  "  I  will  bring  their 
fears  upon  them;  because  when  I  called,  none  did  answer; 
when  1  spake,  they  did  not  hear."  The  same  is  taught  by 
our  Saviour,  in  the  parable  of  the  marriage  feast.  Mat.  xxii. 
The  king  "  sent  forth  his  servants  to  call  them  that  were 
bidden  to  the  wedding :  and  they  v.ould  not  come.  Again 
he  sent  forth  other  servants,  saying,  tell  them  which  are 
bidden,  behold,  I  have  prepared  my  dinner;  ray  oxen  and 
my  fatlings  are  killed,  and  all  things  are  ready:  come  unto 
the  marriage.  But  they  made  light  of  it,  and  went  their 
ways."  And  the  parable  is  concluded  with  the  observation, 
"  Many  are  called,  but  few  are  ciiosen."  From  these  texts 
it  is  evident  that  many  are  called  who  never  hearken  to  the 
call,  or  are  made  partakers  of  the  salvation  of  the  Gospel. 

Hence  we  may  divide  calling  into  ineffectual  and  effectual. 


CH.  XXXII.]  J       VOCATION.  277 

That  calling  is  ineffectual  which  does  not  bring  sinners 
savingly  home  to  Christ ;  and  that  effectual  which  does  bring 
sinners  truly  to  receive  Christ.  The  ineffectual  call  is  made 
by  the  word  ;  the  effectual,  by  the  Spirit  accompanying  the 
word,  with  his  almighty  and  irresistible  influence.  The  for- 
mer call,  all  have  who  hear  the  gospel,  which  proclaims  unto 
them  that  all  things  are  ready,  and  invites  them  t6  come  and 
receive  salvation.  And  with  the  call  that  is  made  by  the 
word,  the  providence  of  God,  and  reason  and  conscience 
often  unite  their  voice,  and  urge  obedience  to  the  call  of  the 
word. 

But  this  call  is,  of  itself,  insufficient  to  bring  sinners  to 
embrace  Christ  and  salvation ;  though  it  leaves  them  alto- 
gether inexcusable,  and  justly  condemned  for  their  neglect 
and  disobedience.  For  the  reason  why  this  external  call,  by 
the  word,  proves  insufficient  to  bring  men  to  embrace  the 
salvation  offered  in  the  gospel,  is  not  any  want  of  necessary 
information  on  the  subject  of  the  way  of  salvation ;  for  the 
word  contains  every  instruction  necessary  to  make  wise  unto 
salvation :  nor  is  the  reason  a  want  of  natural  powers  in  the 
sinner  to  believe  and  obey  the  gospel ;  but  it  is  an  aversion 
of  heart  to  the  salvation  of  Christ,  which  aversion  blinds  the 
mind,  and  causes  sinners,  willinglj',  and  perseveringly,  to 
reject  the  call  of  God  made  in  his  word.  These  remarks 
are  confirmed,  by  what  our  Saviour  said.  Mat.  xiii.  14,  15, 
"  By  hearing  ye  shall  hear,  and  shall  not  understand  ;  and 
seeing  ye  shall  see,  and  shall  not  perceive  :  For  this  people's 
heart  is  waxed  gross,  and  their  ears  are  dull  of  hearing,  and 
their  eyes  they  have  closed  ;  lest  at  any  time  they  should  see 
with  their  eyes,  and  hear  with  their  ears,  and  should  under- 
stand with  their  heart,  and  should  be  converted,  and  I  should 
heal  them." 

That  the  external  call  by  the  word,  is  of  itself  insufficient 
to  bring  men  to  embrace  the  salvation  of  the  gospel;  and 
that  there  is  a  necessity  that  the  internal  call  of  the  Spirit, 
powerfully  operating  upon  the  heart,  should  accompany  the 
external  call  of  the  word  to  render  it  effectual  to  the  salva- 
tion of  the  soul,  are  evident  from  the  word  of  God. 

The  Scriptures  represent  mankind  as  by  nature  totally  de- 
praved. They  are  in  darkness,  and  are  darkness  itself. 
Eph.  iv.  18.  "  Having  the  understanding  darkened,  being 
alienated  from  the  life  of  God  through  the  ignorance  that  is 
in  them,  because  of  the  blindness  of  their  heart."  Eph.  v.  8. 
"  Ye  were  sometimes  darkness."  1  Pet.  ii.  9.  '■<■  Who  hath 
24 


278  VOCATION.  [CH.  XXXII. 

called  you  out  of  darkness  into  marvellous  light."  1  Cor.  ii. 
14.  "  The  natural  man  receiveth  not  the  things  of  the  Spirit 
of  God  :  for  they  are  foolishness  unto  him  :  neither  can  he 
know  them,  because  they  are  spiritually  discerned."  They 
are  the  enemies  of  God,  and  enmity  against  him.  Col.  i.  21. 
"  And  you,  that  were  sometime  alienated,  and  enemies  in 
your  mind  by  wicked  works,  yet  now  hath  he  reconciled." 
Rom.  viii.  7.  "  The  carnal  mind  is  enmity  against  God  :  for 
it  is  not  subject  to  the  law  of  God,  neither  indeed  can  be." 
They  are  spiritually  dead.  Eph.  ii.  1.5.  "  And  you  hath  he 
quickened,  who  were  dead  in  trespasses  and  sins.  Even 
when  we  were  dead  in  sins  hath  quickened  us  together  with 
Christ."  They  are  altogether  indisposed  to  think  or  to  do 
any  thing  good.  2  Cor.  iii.  5.  "Not  that  we  are  sufficient 
of  ourselves  to  think  any  thing  as  of  ourselves  ;  but  our  suffi- 
ciency is  of  God."  John  xv.  5.  "  Without  me  ye  can  do 
nothing."  This  scriptural  representation  of  the  natural  state 
of  man,  clearly  teaches  the  insufficiency  of  the  external  call 
by  the  word  alone,  to  bring  men  to  embrace  Christ  and  love 
holiness  ;  and  the  necessity  of  the  internal  call  of  the  Holy 
Spirit. 

And  this  is  further  proved  by  numerous  texts  of  Scripture, 
which  ascribe  the  work  of  grace  in  the  heart  to  God.  Let 
the  following  suffice,  1  Cor.  iii.  G,  7.  "  I  have  planted, 
ApoUos  watered ;  but  God  gave  the  increase.  So  then 
neither  is  he  that  planteth  any  thing,  neither  he  that  water- 
eth ;  but  God  that  giveth  the  increase."  1  Cor.  iv.  7.  "  Who 
maketh  thee  to  differ  from  another  ?  And  what  hast  thou  that 
thou  didst  not  receive?"  1  Cor.  ii.  10,  11.  "  God  hath  re- 
vealed them  unto  us  by  his  Spirit.  For,  the  things  of  God 
knoweth  no  man,  but  the  Spirit  of  God."  Eph.  ii.  1,  8,  10. 
"  And  you  hath  he  quickened,  who  were  dead  in  trespasses 
and  sins.  By  grace  are  ye  saved,  through  faith  ;  and  that 
not  of  yourselves  :  it  is  the  gift  of  God.  Vie  are  his  work- 
manship, created  in  Christ  Jesus  unto  good  works."  Tit. 
iii.  5.  "  According  to  his  mercy  he  saved  us,  by  the  wash- 
ing of  regeneration,  and  renewing  of  the  Holy  Ghost."  From 
these  and  many  other  texts,  it  is  abundantly  evident,  that 
effectual  calling  is  not  by  the  word  alone  ;  but  also  by  the 
operations  of  the  Spirit;  and  that  unless  the  Spirit  does 
operate  upon  the  heart,  the  external  call  by  the  word  will 
prove  inefl^ectual  and  be  rejected. 

The  internal  call  by  the  Spirit,  accompanies  the  external 
call  by  the  word.     "  The  Lord  opened"  the  heart  of  Lydia, 


CH.  XXXII.]  VOCATION.  279 

"  that  she  attended  unto  the  things  which  were  spoken  of 
Paul."  Acts  xvi.  14.  Although  the  word  of  itself  will  not 
effectually  call  sinners  home  to  Christ,  yet  in  effectual  call- 
ing, the  Spirit  operates  by  and  with  the  word. 

The  internal  call  of  the  Spirit  is  irresistible.  It  is  made 
by  almighty  power,  and  with  almighty  energy,  and  infalli- 
bly awakens  the  attention  of  the  soul  and  brings  it  to  bow 
in  obedience  to  the  divine  will.  "  Thy  people  (said  the 
Psalmist,  Ps.  ex,  3)  shall  be  willing  in  the  day  of  thy 
power."  And  Christ  said,  John  vi.  37,  "  All  that  the 
Father  giveth  me  shall  come  to  me."  And  in  the  same 
chapter,  verse  44,  having  declared,  "  No  man  can  come  to 
me,  except  the  Father,  which  hath  sent  me,  draw  him ;"  in 
which  he  taught  the  necessity  of  divine  grace  to  bring  the 
sinner  to  him,  immediately  added  in  the  next  verse:  "  Every 
man  that  hath  heard  and  learned  of  the  Father,  cometh  unto 
me ;"  in  which  he  tauglit  the  irresistible  nature  of  the  inter- 
nal call  of  the  sinner,  by  the  Holy  Spirit. 

But  from  this  doctrine  of  irresistible  grace  in  conversion, 
the  conclusion  is  by  no  means  to  be  drawn,  that  man  is 
compelled  to  obey  the  internal  call  of  the  Spirit,  against  his 
will.  For  the  chief  part  of  the  operations  of  the  Spirit  con- 
sists in  making  the  sinner  willing,  or  in  renewing  his  will, 
so  that  he  most  freely  chooses  to  obey  the  call  of  the  word, 
and  embrace  Christ  as  he  is  offered  in  the  gospel.  For  we 
read,  Ps.  ex.  3.  "  Thy  people  shall  be  wilUng  in  the  day  of 
thy  power."  And  Pliil.  ii.  13.  "  It  is  God  which  worketh 
in  you  both  to  will  and  to  do  of  his  good  pleasure." 

The  manner  in  which  the  Spirit  of  God  operates  upon 
the  soul  in  effectual  calling,  we  cannot  fully  explain.  For 
we  read,  John  iii.  8,  "  The  wind  bloweth  where  it  listeth, 
and  thou  hearest  the  sound  thereof,  but  canst  not  tell  whence 
it  cometh,  and  whither  it  goeth:  so  is  every  one  that  is  born 
of  the  Spirit." 

The  first  work  of  the  Spirit  in  effectual  calling  is  to  con- 
vince of  sin  and  misery.  The  person  by  the  operations  of 
the  Spirit  is  awakened  to  feel  that  he  is  a  sinner,  and  as  such 
is  exposed  to  the  wrath  of  God,  and  in  danger  of  eternal 
misery.  The  soul  thus  awakened,  is  filled  with  anxiety, 
and  often  with  deep  anxiety  and  distress ;  and  with  great 
solicitude  inquires,  "  what  must  I  do  to  be  saved?"  Acts 
xvi.  30.  Now  he  can  no  longer  treat  the  things  of  rehgion 
with  lightness,  or  continue  careless  and  secure,  or  look 
upon  a  concern  for  the  salvation  of  the  soul  as  unneces- 


280  VOCATION.  [CH.  XXXII. 

sary  or  enthusiastic.  The  person  in  this  situation,  most 
generally,  for  a  time,  endeavours  to  silence  his  conscience, 
and  procure  the  favour  of  God  by  his  own  doings.  But  the 
Spirit,  by  his  operations,  convinces  him  of  his  misery  in 
this  respect  also,  or  that  he  is  unable  to  keep  the  law,  or  to 
make  atonement  for  his  past  sins ;  and  that  he  is  weak  and 
empty  in  himself,  and  must  have  a  better  righteousness  than 
his  own,  or  must  perish.  Then  it  is,  when  he  is  cut  off 
from  all  hope  in  himself,  that  he  begins  to  look  for  help 
from  some  other  quarter. 

The  convinced  sinner  being  brought  into  this  state,  the 
next  work  of  the  Spirit  is,  by  accompanying  the  word  with 
his  influences,  to  enlighten  the  mind  in  the  knowledge  of 
Christ,  as  a  Saviour,  and  as  an  able,  willing,  suitable,  and  the 
only  Saviour;  and  to  renew  the  will,  imparling  to  the  soul, 
a  new  and  holy  disposition.  The  sinner  is  then  enabled  to 
act  faith  on  Ciirist ;  and  cordially  embraces  him  for  the  pur- 
poses of  salvation,  as  he  is  ofiered  in  the  gospel. 

If  it  should  be  asked  why  God  thus  effectually  calls  some, 
while  he  only  externally  calls  others,  and  leaves  them  with- 
out the  internal  operations  of  the  Spirit?  I  must  answer  in 
the  words  of  our  Saviour,  spoken  in  relation  to  this  very 
subject.  Mat,  xi.  26.  "  Even  so  Father;  for  so  it  seemed 
good  in  thy  sight."  We  must  find  the  reason  for  such  a 
procedure  in  the  sovereign  will  of  God,  who,  although  proud 
man  quarrels  with  the  saying,  has  declared,  Rom.  ix.  15. 
"  I  will  have  mercy  on  whom  I  will  have  mercy,  and  I 
will  have  compassion  on  whom  I  will  have  compassion." 
Nothing  in  the  creature  influences  him  to  give  the  effectual 
call  to  one.  and  not  to  another :  for  he  is  no  respecter  of 
persons  ;  and  he  often  hides  these  things  from  the  wise  and 
prudent,  and  reveals  them  unto  babes ;  as  said  our  Saviour, 
Mat.  xi.  25,  "  I  thank  thee,  O  Father,  Lord  of  heaven  and 
earth,  because  thou  hast  hid  these  things  from  the  wise  and 
prudent,  and  hast  revealed  them  unto  babes."  It  is  nothing 
in  the  called,  that  influences  God  effectually  to  call  them. 
This,  the  Scriptures  teach  ;  and  of  this  we  may  also  be  con- 
vinced from  our  own  observation.  For  we  have  seen  among 
persons  of  the  same  character,  and  privileged  with  the  same 
means,  one  taken  and  another  left.  We  have  seen  the  same 
thing  in  the  same  family.  And  we  have  sometimes  seen 
even  profligates  effectually  called,  while  others,  decent  and 
regular  in  their  deportment,  have  been  left.  These  are 
undeniable  facts ;  and  they  force  upon  us  conviction  of  the 


CH.  XXXII.]  VOCATION.  281 

soul  humbling  truth,  that  God  is  a  sovereign  in  the  dispen- 
sation of  his  grace,  as  well  as  of  his  other  gifts.  Our  hearts 
may  rise  in  opposition  to  this  doctrine  ;  but  this  will  not 
alter  truth.  God  will  nevertheless  maintain  the  throne,  and 
continue  to  act  according  to  his  good  pleasure. 

But,  notwithstanding  God  acts  as  a  sovereign  in  the  dis- 
pensation of  his  grace,  yet  he  acts  righteously.  The  Judge 
of  all  the  earth  will  do  right ;  and  they  who  perish,  will 
perish  justly.  It  is  very  important  to  know  and  feel  this. 
Though  none  are  saved  without  the  special  grace  of  God, 
yet  they  are  guilty  and  perish  justly  who  do  not  embrace 
salvation.  This  the  Scriptures  abundantly  teach.  For  they 
make  it  the  duty  of  all  men  to  repent  of  their  sins  and  be- 
lieve in  Christ;  and  if  repentance  and  faith  be  their  duty, 
they  are  necessarily  criminal  for  being  impenitent  and  un- 
believing. And,  accordingly,  God  in  his  word  denounces 
punishment  against  the  wicked,  and  casts  the  blame  of  their 
destruction  upon  themselves. 

Thus,  with  respect  to  the  unbelieving  Jews,  our  Saviour 
declared,  "  Ye  will  not  come  to  me,  that  ye  might  have  life." 
John  V.  40.  "  0  Jerusalem,  Jerusalem,  thou  that  killest 
the  prophets,  and  stonest  them  which  are  sent  unto  thee, 
how  often  would  I  have  gathered  thy  children  together,  even 
as  a  hen  gathereth  her  chickens  under  her  wings,  and  ye 
would  not."  And  therefore,  because  they  would  not,  he 
told  them:  "  Behold  your  house  is  left  unto  you  desolate." 
Mat.  xxiii.  37,  38.  And  in  the  parable  of  the  marriage 
feast,  they  who  were  bidden  are  charged  with  wilfully  re- 
fusing to  come;  and,  for  their  wilful  rejection  of  the  Gospel 
offer,  they  were  punished.  Mat.  xxii.  But  it  is  unneces- 
sary to  quote  particular  passages  ;  for  the  word  of  God  every 
where  teaches  that  man  is  guilty,  and  deserves  to  be  punish- 
ed, and  will  be  punished,  for  not  obeying  the  Gospel  call. 
And  however,  under  the  blinding  influence  of  sin,  we  may 
reason  on  this  subject,  and  abuse  the  preceding  doctrine  by 
inferring  from  it  that  we  are  not  accountable  creatures,  the 
word  of  God  is  every  where  against  such  an  inference. 
And  our  consciences  unite  with  the  Scriptures;  for  they  re- 
prove and  condemn  us  for  our  disobedience.  They  who 
continue  in  unbelief  freely  reject  the  offered  salvation,  and 
freely  choose  the  ways  of  disobedience,  and  therefore  de- 
serve to  be  punished. 

For,  as  has  already  been  observed,  it  is  not  through  any 
defect  of  information  in  the  revelation  of  truth,  which  the 
24* 


282  VOCATION.  [CH.   XXXII. 

Gospel  contains,  that  men  do  not  embrace  salvation.  Every- 
thing necessary  to  make  us  wise  unto  salvation  is  therein 
revealed ;  nor  does  God,  when  he  effectually  calls,  give  any 
new  revelation.  Neither  is  it  for  want  of  natural  powers  to 
know  and  love,  and  obey  the  truth,  that  men  do  not  embrace 
the  offers  of  the  Gospel ;  for  they  have  all  the  natural  facul- 
ties of  mind,  such  as  understanding,  will,  and  affections, 
which  Adam  had  before  the  fall ;  and  no  new  natural  faculty 
is  given  to  those  who  are  effectually  called.  But  their  re- 
jection of  salvation  arises  from  opposition  to  God,  and  dis- 
relish of  Gospel  truth.  They  will  not  come  to  Christ  that 
they  might  have  life,  because  their  hearts  are  opposed  to 
him,  and  to  the  way  of  salvation  through  him.  But  both 
reason  and  common  sense,  as  well  as  the  word  of  God,  teach 
that  this  dislike  and  opposition  can  form  no  just  excuse  for 
disobedience.  And  our  own  daily  conduct,  in  not  admitting 
a  dislike  of  duty  in  regard  to  temporal  things,  as  an  excuse 
for  neglect,  continually  condemns  us,  when  we  undertake  to 
conclude  differendy  with  regard  to  the  things  of  religion. 

But  still  this  opposition  to  God,  and  disrelish  of  Gospel 
truth  are  so  great,  in  every  natural  heart,  that  they  will,  in- 
variably, lead  men  most  freely  to  reject  the  Gospel  call ;  un- 
less the  Divine  Spirit  takes  away  the  heart  of  stone  and  gives 
a  heart  of  flesh ;  or  subdues  the  perverse  disposition,  and 
gives  a  different  bias  to  the  will  and  affections.  And  God 
might  justly  leave  the  whole  human  race,  without  the  inter- 
nal call  of  the  Spirit,  and  punish  tliem  for  their  wilful  rejec- 
tion of  the  external  call  by  the  Gospel.  So  that  while  they 
who  have  been  effectually  called  by  the  Spirit  of  God,  into 
union  and  communion  with  his  Son  Jesus  Christ,  have  rea- 
son ever  to  admire  and  adore  the  riches  of  free  and  sovereign 
grace,  and  ascribe  all  the  glory  of  their  salvation  to  God  ; 
they  who  have  been  left  without  the  internal  call  of  the 
Spirit,  and  who  are  still  destitute  of  an  interest  in  the  salva- 
tion of  the  Gospel,  have  no  just  reason  to  charge  injustice 
upon  God,  or  to  find  fault  with  any  one  but  themselves. 
For  salvation  has  been  offered  to  them,  and  they  have  most 
freely  rejected  it.  They  have  taken  the  course  which  they 
have  chosen,  and  they  still  continue  in  it  willingly,  and  with 
all  their  hearts,  though  God  warns  them  that  the  end  thereof 
is  death. 


383 


CHAPTER  XXXUI. 

CONVICTIONS. 

One  branch  of  the  operations  of  the  Spirit  of  God,  in  effec- 
tual calling,  which  claims  a  more  particular  attention  than 
was  given  to  it  in  the  chapter  on  that  subject,  is  Con- 
victions. 

By  convictions  is  understood  in  general,  such  a  sense  of 
sin  and  misery,  as  begets  an  anxious  concern  about  the  sal- 
vation of  the  soul. 

Mankind,  naturally,  have  not  this  sense,  or  this  anxious 
concern.  While  ahve,  and  active,  in  the  things  of  this 
world,  they  are  in  a  spiritual  sense,  dead.  They  do  not  feel 
that  they  are  sinners.  However  they  may  acknowledge  the 
truth,  they  have  no  feeling  sense  of  its  import,  nor  do  they 
feel  its  weight.  They  have  no  realizing  sense  of  the  desert 
of  sin,  and  of  the  dreadful  danger  to  which  they  are  exposed  ; 
and  hence  they  are  not  anxious  to  escape  from  the  wrath 
which  is  to  come.  In  this  situation,  sinners  in  general  are. 
This  is  proved  both  by  the  word  of  God,  and  by  facts  con- 
tinually before  our  eyes.  And  in  this  situation  they  will 
continue  until  the  Spirit  of  God  operates  upon  them.  All 
nature  around  them,  proclaims  duty  ;  but  they  are  insensible 
to  the  voice.  In  vain  the  law  of  God,  shows  them  what 
they  ought  to  be,  and  exhibits  to  them  as  in  a  glass  their 
moral  deformity.  In  vain  it  condemns  them  for  their  sins, 
and  thunders  in  their  ears  its  dreadful  curses.  In  vain  are 
they  told  of  the  transcendant  love  of  Christ  towards  sinners. 
His  humiliation,  his  sufferings,  and  his  death  plead  with 
them  without  effect.  In  vain  does  the  gospel,  in  sweet  and 
heavenly  accents,  invite  them  to  Christ.  "  They  are  like 
the  deaf  adder  that  stoppeth  her  ear :  which  will  not  hearken 
to  the  voice  of  charmers,  charming  never  so  wisely."  Ps. 
Iviii.  4,  5.  In  vain  is  the  bottomless  pit  uncovered  before 
them  ;  and  in  vain,  is  heaven  with  its  unspeakable  glories 
unveiled.  Still  they  continue  careless.  Sometimes  con- 
science smites  them,  and  they  are  a  little  disturbed.  But  a 
faint  resolution  of  amendment,  either  now  or  at  some  future 
time ;  and  recourse  to  the  business,  company,  or  amuse- 
ments of  the  world  ;  and  various  excuses  which  they  have 
at  hand  to  justify  their  conduct,  at  least  for  the  present,  calm 
again  the  troubled  mind.     Thus   the  sinner  continues  in  a 


284  CONVICTIONS.  [CH.  XXXIII. 

general  course  of  carelessness,  and  no  permanent  impression 
is  made,  until  the  Spirit  of  God  accompanies  the  means  used, 
with  his  power. 

The  Scriptures  ascribe  genuine  convictions  to  the  Holy 
Spirit  as  the  author.  John  xvi.  8.  "  And  when  he  (that  is, 
the  Spirit)  is  come,  he  will  reprove  (or  convince)  the  world 
of  sin,  and  of  righteousness,  and  of  judgment."  And  when 
the  Holy  Spirit  undertakes  the  work,  the  weakest  means  are 
made  effectual  to  bring  a  person  under  convictions.  Truths 
which  he  had  often  before  heard  without  concern  now  arrest 
his  attention,  and  prick  him  in  the  heart.  He  is  brought  to 
pause  in  his  career  of  carelessness  and  sin,  and  to  consider 
his  ways.  He  now  begins  to  see  his  situation,  and  to  behold 
it  in  some  measure  as  it  is.  He  feels  that  he  is  a  sinner, 
and  that  sin  is  wrong.  He  feels  the  force  of  those  truths, 
which  he  had  heard  a  thousand  times  without  concern  ;  and 
assents  to  them  as  of  weighty  import.  Sins  long  forgotten, 
or  which  had  long  ceased  to  disturb  his  conscience,  are 
called  to  his  remembrance.  The  number  swells  before  him. 
He  sees  that  they  are  greatly  aggravated,  for  circumstances 
under  which  he  committed  sin,  and  which  he  had  never 
before  considered,  now  present  themselves.  He  sees  that 
there  is  an  intimate  connexion  between  sin  and  death ;  that 
sin  deserves  and  exposes  to  misery;  that  he  is  the  character 
against  which  the  law  of  God  denounces  its  curses;  and  that 
therefore  he  is  under  the  wrath  of  God  ;  and  he  feels  it  to  be 
a  terrible  thing  to  fall  into  the  hands  of  the  living  God,  as  an 
incensed  Judge,  and  that  he  is  in  imminent  danger  of  it.  In 
this  situation  a  person  must  be  filled  with  anxiety  and  dis- 
tress. He  can  no  longer  continue  careless  and  secure,  or 
enjoy  the  pleasures  of  sin.  Like  the  hand-writing  on  the 
wall,  which  destroyed  the  enjoyment  of  king  Belshazzar, 
though  engaged  in  feasting  and  revelling  ;  so  a  sense  of  the 
wrath  of  God  under  which  he  lies,  and  of  his  danger  which 
his  eyes  are  opened  to  behold,  mar  all  the  enjoyments  of  the 
awakened  sinner,  in  sinful  pleasures.  He  can  no  longer,  as 
formerly,  run  with  eagerness  into  sinful  excesses.  He  can 
no  longer  laugh  or  mock  at  serious  things  ;  but  feels  them  to 
be  all  important..  He  ceases  to  wonder  at  the  anxiety  and 
distress  of  others,  on  account  of  the  salvation  of  their  souls  ; 
for  he  himself  is  distressed.  And  not  unfrequently  the  per- 
son in  this  situation  is  deeply  distressed,  and  nothing  can 
comfort  him  while  the  issue,  as  it  respects  his  eternal  state, 
remains  in  suspense.     Under  this  anxious  concern,  he  in- 


CH.  XXXin.3  CONVICTIONS.  285 

quires,  in  the  language  of  the  convicted,  Acts  ii.  37,  *'  Men 
arid  brethren,  what  shall  I  do?"  To  have  this  inquiry  an- 
swered, he  frequently  applies  to  the  people  and  ministers  of 
God.  He  is  now  seen  statedly  at  the  house  of  God,  and 
with  attention  listening  to  the  instructions  of  ths  sanctuary. 
Excuses,  which  before  were  deemed  sufficient  to  justify  his 
absence,  now  appear  insufficient  and  trifling.  He  now  reads 
his  Bible,  and  attentively  examines  it  to  find  an  answer  to 
the  important  inquiry,  what  shall  I  do?  Behold,  also,  he 
prayelh;  he  cries  unto  God  to  have  mercy  on  him,  and  di- 
rect him  in  the  right  way.  He  endeavours  to  reform  his 
life,  and  not  unfrequently  labours  with  all  his  might  to  work 
out  a  righteousness  of  his  own,  by  which  he  may  appease 
the  wrath  of  God,  and  recommend  himself  to  his  favour. 
But  where  the  Spirit  of  God  designs  to  carry  on  the  work  of 
convictions,  until  it  terminates  in  conversion,  he  will  not 
suffer  the  awakened  person  to  rest  in  dependance  on  his  own 
righteousness  as  a  sufficient  ground  of  hope;  but  he  will 
convince  him  of  righteousness,  even  of  the  necessity  of  a 
better  righteousness  than  his  own.  He  now  thinks  of 
Christ,  and  is  convinced  of  his  need  of  an  interest  in  him  as 
a  Saviour,  and  that  without  it  he  must  perish.  He  now  en- 
deavours to  give  himself  away  to  Christ,  and  to  believe  in 
him.  But  he  tries  this  in  his  own  strength,  and  he  must  be 
further  convinced  of  his  weakness,  and  that  he  lies  entirely 
at  mercy.  This  he  discovers  by  his  exertions,  by  which  he 
finds  that  he  has  a  hard  heart,  a  blind  mind,  a  perverse  will, 
and  a  soul  filled  with  unbelief.  He  is  at  length  slain  by  the 
law,  and  dies,  as  to  his  former  hopes,  and  joys,  and  opin- 
ions of  his  own  goodness  and  strength.  And  this  is  the 
period  at  which  the  Spirit  of  God,  supernaturally  infuses  a 
princii)le  of  new  and  spiritual  life,  which  fits  him  to  live 
anew.  "  I  was  alive  (said  the  Apostle,  Rom.  vii.  9.)  with- 
out the  law  once :  but,  when  the  commandment  came  sin 
revived  and  I  died."  And  Gal.  ii.  19.  "I  through  the  law 
am  dead  to  the  law,  that  I  might  live  unto  God." 

And  here  I  would  remark,  that  although  the  general  nature 
of  convictions  is  the  same  in  all  convinced  persons,  who  are, 
in  the  end,  savingly  converted ;  nevertheless  the  exercises  of 
convinced  persons  differ  much,  both  in  the  degree  of  feeling 
excited,  and  in  the  time  of  their  continuance.  God  in  this, 
as  in  every  thing  else,  manifests  his  sovereignty.  Some  are 
filled  with  a  much  more  lively  sense  of  their  sin,  guilt,  and 
danger,  than  others.    Some  are  much  more  deeply  distressed, 


286  CONVICTIONS.  [CH.  XXXIII. 

and  manifest  a  more  deep  anxiety  than  others.  Some  con- 
tinue much  longer  under  convictions  than  others.  And  some 
we  have  reason  to  believe  are  regenerated  in  their  infancy, 
and  grow  up  in  the  fear  and  love  of  God  and  divine  things. 
With  respect  to  such,  it  is  not  to  be  expected,  that  they 
should,  ordinarily,  when  their  attention  is  more  specially 
turned  to  the  subject  of  religion,  have  the  same  anxiety  and 
distress,  as  those  adults,  who  have  been  called  while  in  a 
course  of  rebellion  against  God. 

The  doctrine  of  convictions  of  sin  and  misery  accompa- 
nied with  anxiety  and  distress  of  mind,  is  clearly  taught  in 
the  word  of  God.  The  multitude  spoken  of.  Acts  ii.  37,  is 
an  example  in  proof  of  this.  "  They  were  pricked  in  their 
heart,  and  said  unto  Peter  and  to  the  rest  of  the  Apostles, 
men  and  brethren  what  shall  we  do  ?"  In  Paul  we  have 
another  example :  "  He,  trembling  and  astonished,  said, 
Lord  what  wilt  thou  have  me  to  do?"  Acts  ix.  6.  The  case 
of  the  Philippian  jailer  furnishes  us  with  another  example. 
"  He  called  for  a  light,  and  sprang  in,  and  came  trembling, 
and  fell  down  before  Paul  and  Silas ;  and  brought  them  out 
and  said,  sirs,  what  must  I  do  to  be  saved."  Acts  xvi.  29, 
30.  In  proof  also  of  this  doctrine,  is  what  our  Saviour  de- 
clared respecting  the  work  of  the  Holy  Ghost.  John  xvi.  8. 
"And  when  he  is  come  he  will  reprove  the  world  of  sin, 
and  of  righteousness,  and  of  judgment."  The  same  is  fur- 
ther confirmed  by  the  following  passage,  I  Cor.  xiv.  24,  25. 
"  If  all  prophesy,  and  there  come  in  one  that  believeth  not, 
or  one  unlearned,  he  is  convinced  of  all,  he  is  judged  of  all ; 
and  thus  are  the  secrets  of  his  heart  made  manifest;  and  so, 
falling  down  on  his  face,  he  will  worship  God,  and  report 
that  God  is  in  you  of  a  truth."  These  passages  confirm  the 
doctrine  of  convictions,  and  of  distress  and  anxiety  under 
them. 

The  reasonableness  and  necessity  of  convictions  are  fur- 
ther confirmed  from  the  consideration,  that  we  must  repent, 
believe,  and  be  pardoned,  to  be  saved.  Repentance  is  essen- 
tially necessary  to  salvation.  Luke  xiii.  3.  "  Except  ye 
repent,  ye  shall  all  likewise  perish."  But  repentance  is  the 
exercise  of  a  sinner,  and  supposes  a  sense  of  sin;  for  we 
certainly  cannot  be  sorry  for  sin,  without  being  convinced 
of  it,  and  having  a  realizing  sense  of  its  evil  nature.  It  is  also 
essential  to  our  salvation,  that  we  receive  the  pardon  of  our 
sins;  but  unless  we  are  convinced  that  we  are  sinners,  and 
guilty,  and  have  need  of  pardon,  we  never  will  apply  for  it, 


CH.  XXXIII.]  CONVICTIONS.  287 

nor  accept  it  when  offered.  Again,  Christ  is  the  only  way 
to  the  Father,  and  his  righteousness  received  by  faith  is  the 
only  ground  of  a  sinner's  justification  ;  but  we  evidently  must 
be  convinced  that  we  are  lost  sinners,  that  we  are  helpless  in 
ourselves,  and  that  we  have  need  of  Christ,  before  we  will 
renounce  every  other  ground  of  hope,  and  by  faith  come  to 
him,  and  receive  him  for  salvation,  as  he  is  offered  in  the 
gospel.  And  agreeably  to  this,  our  Saviour  has  told  us, 
Mat.  ix.  12,  13,  "  They  that  be  whole  need  not  a  physician, 
but  they  that  are  sick,  J  am  not  come  to  call  the  righteous, 
but  sinners  to  repentance." 

And,  that  a  person  under  convictions  should  be  distressed 
and  anxious,  and  this  in  proportion  as  he  is  more  or  less 
sensible  of  his  situation,  is  not  strange.  We  often  see  per- 
sons in  such  distress,  and  many  are  prejudiced  against.it; 
and  some  even  deride  it.  But  that  such  distress  and  anxiety 
are  not  novel,  is  evident  from  the  examples  which  have 
already  been  adduced,  of  the  multitude.  Acts  ii.  37,  and  of 
Paul,  and  the  jailer.  And  reason  itself  teaches  us,  that  such 
anxiety  and  distress  are  just.  If  it  be  natural  and  just  for 
a  man  to  be  anxious  when  important  interests  are  at  stake, 
and  the  issue  is  in  suspense;  and  if  it  be  natural  and  just  for 
a  man  to  be  distressed  when  he  is  in  great  danger  of  misery, 
and  is  sensible  of  it ;  then  anxiety  and  distress  are  highly 
proper  as  religious  exercises.  For  the  word  of  God  teaches, 
that  the  unregenerate  cannot  see  the  kingdom  of  God,  that 
the  impenitent  must  perish,  that  the  unbelieving  are  con- 
demned already,  that  the  unholy  shall  not  see  him,  and  that 
the  hour  is  not  known  when  he  will  come  to  execute  his 
wrath  in  its  full  extent,  and  consign  those  against  whom  it 
is  threatened  to  the  abodes  of  remediless  despair.  When  a 
person  has  his  mind  enlightened  to  see  his  state  as  it  is,  and 
to  see  that  this  is  really  his  situation ;  and  when  he  feels 
that  it  is  doubtful  whether  he  shall  escape  this  dreadful 
wrath  with  which  he  is  threatened ;  when  he  finds  that  his 
eternal  interests  are  at  stake,  and  the  issue  hanging  in  dread- 
ful suspense ;  that  the  point  is  very  soon,  and  perhaps  in  a 
few  days,  to  be  decided,  whether  he  shall  be  an  heir  of  glory, 
or  an  inhabitant  of  the  regions  of  eternal  wo ;  and  that  there 
is  not  only  a  possibility,  but  great  danger,  that  the  latter  will 
be  the  issue;  is  it  not  natural  and  just  that  such  a  person, 
under  such  views,  should  be  anxious  and  distressed  ?  To 
deny  the  propriety  of  such  anxiety  and  distress,  we  must 
either  deny  the  plain  representation  of  our  state,  as  given  in 


288  CONVICTIONS.  fcH.  XXXIII, 

the  word  of  God,  or  -else  we  must  hold,  that  while  it  is 
agreeable  to  the  constitution  of  our  nature  to  be  anxious 
when  temporal  interests  are  at  stake,  and  distressed  when 
temporal  danger  threatens,  it  is  improper  to  exercise  similar 
feelings,  when  infinitely  greater  interests  are  at  stake,  and 
infinitely  greater  danger  threatens.  If  the  word  of  God 
gives  a  just  description  of  the  state  of  unregenerate  man, 
sober  reason  teaches  us  that  instead  of  being  surprised  at  the 
anxiety  and  distress  of  the  convicted  sinner,  awakened  to  a 
sense  of  his  real  situation,  we  ought  rather  to  be  surprised 
that  he  is  not  more  anxious  and  distressed. 

As  to  the  use  of  convictions ;  they  do  not  recommend  us 
to  the  divine  acceptance ;  they  have  no  righteousness  in 
them;  they  do  not  work  in  us  any  holy  dispositions;  for  we 
may  have  all  the  exercises  which  have  been  described  in 
speaking  of  the  nature  of  convictions,  and  yet  be  entirely 
destitute  of  holiness;  and  they  have  no  spiritual  life  in  them. 
But  the  use  of  convictions  is  to  make  the  sinner  sensible  of 
his  wretchedness  and  his  necessities;  to  divest  him  of  him- 
self, and  to  bring  him  down  to  death  as  to  the  life  of  sin 
which  he  lived  while  in  the  flesh,  which  life  Paul  speaks  of, 
Rom.  vii.  9.  "  I  was  alive  without  the  law  once."  Con- 
victions take  from  the  sinner  his  carnal  security,  his  vain 
excuses,  his  false  hopes,  and  his  delusive  joys;  they  show 
him  the  insuihciency  of  his  own  righteousness ;  they  teach 
him  that  he  has  no  goodness  in  the  sight  of  God ;  they  dis- 
cover to  him  his  own  weakness,  and  that  he  lies  at  mercy; 
and  they  stain  his  pride  and  glory,  and  lay  them  in  the  dust. 
They  are  effected  by  the  law  in  the  hands  of  the  Spirit. 
"  For  by  the  law  is  the  knowledge  of  sin,  Rom.  iii.  20,  and 
the  law  kills  ;  but  gives  no  life.  In  short,  convictions  bring 
the  sinner  down  to  death.  As  saith  Paul,  Rom.  vii.  9. 
"  When  the  commandment  came,  sin  revived,  and  I  died." 
And,  Gal.  ii.  19.  "  I,  through  the  law,  am  dead  to  the  law." 
And  he  adds,  in  the  same  verse,  as  though  this  death  pre- 
pared the  way  for  life,  "  that  I  might  live  unto  God."  So 
that  although  convictions  do  not  render  the  sinner  more 
worthy  of  the  grace  of  God,  and  in  fact  make  him  no  holier; 
yet,  in  some  sense,  they  prepare  the  way  for  his  renovation 
and  reception  of  the  grace  of  God.  For  until  emptied  of 
himself,  the  sinner  will  not  be  disposed  to  receive  the  grace 
of  God,  and  ascribe  all  the  glory  of  his  salvation  to  him. 


289 


CHAPTER  XXXIV. 

REGENERATION. 

The  doctrine  of  regeneration,  also  belongs  to  the  subject 
of  etfeclual  calling.  In  the  answer  to  the  question  in  our 
Catechism,  "  What  is  effectual  calling?"  we  have  this  doc- 
trine stated  in  the  sentence,  *^ enlightening  our  minds  in  the 
knowledge  of  Christ,  and  reneiving  our  wilts." 

In  this  chapter,  we  will  attend 

I.  To  the  nature,  and 

II.  To  the  necessity  of  regeneration. 

I.  Its  nature.  The  word  regeneration  is  seldom  used  in 
the  Scriptures  ;  but  the  doctrine  is  abundantly  taught  by 
other  terms  of  similar  import;  such  as  "renewed,  born 
again,  born  of  the  Spirit,  born  of  God,  begotten  by  the  word 
of  truth,  God  shining  into  the  heart,  quickening  the  dead," 
and  others.  All  of  these  expressions  iiave  the  same  mean- 
ing, and  establish  the  doctrine,  by  whatever  name  we  choose 
to  call  it,  that  in  passing  from  a  state  of  nature  into  a  state  of 
grace,  we  must  have  wrought  within  us  a  great  change. 

Regeneration  and  baptism  are  not  the  same.  The  latter 
is  only  a  sign  of  the  former;  and  we  may  be  the  subjects  of 
the  one  and  not  of  the  other.  Regeneration  is  also  some- 
thing very  difi'erent  from  the  reformations,  which  sometimes 
take  place  from  mere  natural  principles.  It  is,  in  short,  a 
change  of  the  temper  of  the  heart  from  sinful  to  holy. 

The  design  of  regeneration  is  to  repair  the  ruins  made  in 
the  soul  by  sin,  and  thus  to  fit  the  person  for  holy  exercises 
and  enjoyments.  God  made  man  upright.  He  was  made 
in  the  likeness  or  image  of  his  Creator.  This  image  con- 
sisted in  knowledge,  righteousness,  and  holiness.  By  this 
he  was  fitted  for  the  service  and  enjoyment  of  God.  It  was 
in  him  a  principle  of  holy  obedience  and  holy  enjoyment. 
But  by  the  fall,  man  lost  this  image,  and  became  indisposed 
to  the  service  of  God,  and  incapable  of  enjoying  him.  The 
posterity  of  Adam,  in  him,  both  as  their  natural  parent,  and 
their  federal  head,  are  born  in  his  moral  likeness,  and  desti- 
tute of  the  image  of  God;  and  therefore  indisposed  to  the 
service  of  God,  and  incapable  of  enjoying  him.  That  this 
is  the  natural  state  of  man,  the  Scriptures  fully  teach. 

Regeneration  consists  in  restoring  the  image  of  God  to 
the  soul.  And  here,  observe,  no  new  faculties  are  given  in 
25 


290  REGENERATION.  [cH.  XXXIV. 

regeneration.  By  the  fall,  the  soul  lost  none  of  its  faculties  ; 
they  only  became  morally  disordered,  and  lost  their  holy 
qualities.  So  in  regeneration,  the  soul  receives  no  new 
faculties;  the  original  faculties  are  rectified,  and  receive  new 
qualities.  After  the  fall,  the  soul  still  possessed  an  under- 
standing, but  it  was  darkened  in  spiritual  things  ;  it  had  lost 
its  spiritual  discernment;  it  still  had  a  will,  but  without  its 
original  disposition  to  righteousness;  and  it  still  had  affec- 
tions, but  they  were  alienated  from  God.  So,  when  regene- 
rated, the  soul  has  the  same  faculties  it  had  before,  and  no 
others.  The  change  consists  in  the  imparting  of  new  qua- 
lities to  these  faculties.  A  spiritual  discernment  is  commu- 
nicated to  the  understanding,  a  righteous  disposition  is 
imparted  to  the  will,  and  a  holy  direction  is  given  to  the 
affections.  These  new  qualities,  imparted  to  the  faculties  of 
the  soul,  constitute  the  image  of  God  therein,  and  form, 
what  is  called  in  Scripture,  "  the  new  man."  As  we  read. 
Col.  iii.  10.  "  And  have  put  on  the  new  man,  which  is 
renewed  in  knowledge  after  the  image  of  him  that  created 
him."  And,  Eph.  iv.  24.  "And  that  ye  put  on  the  new 
man,  which  after  God  is  created  in  righteousness  and  true 
holiness."  This  image  of  God  formed  within  the  soul,  con- 
stitutes the  man  a  new  creature.  It  abidelh  within  him  a 
principle  of  new  and  spiritual  life.  He  is  born  again,  and 
fitted  to  live  anew. 

The  manner  in  which  this  change  is  effected,  we  cannot 
explain  or  comprehend,  "  The  wind  bloweth  where  it 
listeth,  and  thou  hearest  the  sound  thereof,  but  canst  not  tell 
whence  it  cometh,  and  whither  it  goeth  ;  so  is  every  one 
that  is  born  of  the  Spirit."    John  iii.  8. 

Regeneration,  in  its  strict  meaning,  is  only  the  birth  of 
the  new  man,  or  the  implantation  of  the  principle  from 
which  holy  actions  proceed,  without  including  these  actions. 
Holy  actions  strictly  belong  to  the  new  life,  and  not  to  the 
new  birth.  The  principle  of  holiness  being  implanted  in 
regeneration,  the  man  will  act  agreeably  thereto.  New  and 
holy  views,  volitions,  affections,  and  actions  characterise  the 
new  man.  Saving  knowledge,  conversion,  faith,  repentance 
unto  life,  humility,  love,  joy,  new  obedience,  and  all  other 
graces  and  holy  acts  which  belong  to  the  real  Christian, 
flow  from  the  exercise  of  this  principle  of  holiness  implant- 
ed in  regeneration. 

Regeneration  is  an  act  of  almighty  power,  and  particu- 
larly of  the  third  person  of  the  Trinity,  or  the  Holy  Spirit. 


CH.  XXXIV. J  REGENERATION.  291 

This  we  learn  from  John  iii.  5,  6,  8.  "Except  aman  be  born 
of  water,  and  of  the  Spirit,  he  cannot  enter  into  the  king- 
dom of  God.  That  which  is  born  of  the  Spirit,  is  spirit. 
The  wind  bloweth  where  it  listelh,  &c.  so  is  every  one  that 
is  born  of  the  Spirit."  And,  Tit.  iii.  5,  we  read,  "  He  saved 
us,  by  the  washing  of  regeneration  and  renewing  of  the 
Holy  Ghost."  In  these  texts,  regeneration  is  expressly  as- 
cribed to  the  Holy  Spirit.  In  several  other  texts,  it  is  as- 
cribed to  a  divine  power;  as  in  the  following:  "Anew 
heart  will  I,  [the  Lord,]  give  you,  and  a  new  spirit  will  I 
put  within  you  :  And  1  will  take  away  the  stony  heart  out 
of  your  flesli,  and  I  will  give  you  an  heart  of  flesh."  Ezek. 
xxxvi.  26.  "  God,  who  commanded  the  light  to  shine  out 
of  darkness,  hath  shined  in  our  hearts,  to  give  the  light  of 
the  knowledge  of  the  glory  of  God  in  the  face  of  Jesus 
Christ."  2  Cor.  iv.  6.  "  God,  who  is  rich  in  mercy;  even 
■when  we  were  dead  in  sins,  hath  quickened  us."  Eph.  ii. 
4,  5.  "  Born,  not  of  blood,  nor  of  the  will  of  the  flesh,  nor 
of  the  will  of  man,  but  of  God."  John  i.  13.  These  and 
many  other  texts  make  God  the  author  of  regeneration.  And 
that  it  is  produced  by  divine  power,  is  further  evident  from 
those  passages  of  Scripture  which  represent  regeneration  as 
a  creation,  and  a  resurrection  from  the  dead,  both  of  which 
are  works  of  almighty  power.  And  the  Apostle  Paul,  Eph. 
i.  19,  20,  speaking  of  the  power  of  God  towards  them  that 
believe,  makes  use  of  unusually  strong  expressions,  calling 
it  "  the  exceeding  greatness  of  his  power,"  and  "  the  work'' 
ing  of  his  mighty  power:"  and  represents  the  power  exert- 
ed in  bringing  a  sinner  into  a  state  of  grace,  as  according  to 
that  "  which  he  wrought  in  Christ,  when  he  raised  him 
from  the  dead." 

In  regeneration  the  soul  is  passive,  or  acted  upon,  and 
does  not,  in  the  least,  co-operate  with  the  divine  agent,  or 
Spirit  of  God.  And  here  you  will  keep  in  mind,  that  I  have 
confined  regeneration  to  the  implantation  of  a  principle  of 
holiness.  This  is  an  instantaneous  act  of  the  Holy  Spirit. 
In  the  moment  of  this  act  the  soul  is  passive  ;  but  in  all  the 
exercises  which  flow  from  this  principle,  and  are  manifested 
in  the  new  life,  the  soul  is  active.  In  proof  of  the  passive- 
ness  of  the  soul,  in  the  moment  of  regeneration,  are  all  those 
texts  which  ascribe  regeneration  to  a  divine  power.  And 
the  following  text,  John  i.  12,  13,  not  only  ascribes  this 
work  to  God,  but  also  expressly  denies  the  co-operation  of 
the  creature,     "  As  many  as  received  him,  to  them  gave  he 


292  REGENERATION,  [cH.  XXXIV. 

power  to  become  the  sons  of  God,  even  to  them  that  believe 
on  his  name:  which  were  born,  not  of  blood,  nor  of  the 
will  of  the  flesh,  nor  of  the  will  of  man,  but  of  God."  The 
passiveness  of  the  soul  in  regeneration  is  further  proved  by 
all  those  texts  in  which  regeneration  is  represented  as  a 
creation  and  a  resurrection  from  the  dead.  For  in  both 
these,  in  a  literal  sense,  the  subject  is  passive.  The  thing 
created  must  be  passive  in  the  act  of  creation,  and  cannot 
co-operate  with  the  Creator ;  and  in  the  infusion  of  life  into 
a  dead  body,  the  body  itself  must  be  passive,  and  cannot  co- 
operate with  the  power  imparting  life,  in  the  production  and 
infusion  of  that  life.  Hence,  since  regeneration  is  frequent- 
ly represented  in  Scripture  as  a  creation  and  a  resurrection, 
we  are  warranted  to  conclude  that  the  soul  must  be  passive 
in  the  spiritual  creation  and  resurrection,  or  regeneration. 

From  the  preceding  statement  of  the  doctrine  of  regenera- 
tion, carnal  men  sometimes  draw  inferences,  which  are  cal- 
culated to  lull  their  consciences  to  rest,  and  increase  their 
inattention  to  the  concerns  of  their  souls. 

One  of  these  ini'erences  is,  if  this  doctrine  be  true,  the  sin- 
ner is  excusable  for  not  lovmg  and  serving  God ;  for  if  it  is 
necessary  to  be  regenerated,  before  we  will  love  and  serve 
the  Lord,  and  if  the  Lord  alone  can  regenerate  the  soul  of  a 
sinner,  then  if  God  does  not  see  fit  to  regenerate  my  soul,  I 
cannot  be  to  blame  for  not  loving  and  serving  him.  Many, 
we  have  reason  to  fear,  fatally  quiet  their  consciences  by  such 
reasoning  as  this.  But  the  reasoning  is  fallacious,  and  the 
conclusion,  as  an  inference  from  the  doctrine  of  regeneration, 
is  not  true.  For  the  Scriptures  of  truth  give  no  countenance 
to  such  an  inference.  But  while  they  expressly  and  repeat- 
edly teach  the  necessity  of  regeneration,  and  that  this  is  the 
work  of  God  alone,  they  at  the  same  time  every  where  teach 
that  the  unregenerate  are  without  excuse.  They  command 
them  to  make  to  themselves  new  hearts  ;  they  enjoin  upon 
them  repentance,  faith,  and  holy  obedience,  which  presup- 
pose a  new  and  holy  heart ;  and  they  denounce  the  wrath  of 
God  against  the  impenitent,  the  unbelieving,  and  the  disobe- 
dient. The  Scriptures  therefore  leave  the  unregenerate  in- 
excusable. And  with  the  decisions  of  the  Scripture  on  this 
subject,  agree  those  of  an  enlightened  conscience.  For  we 
do  tind  that  as  soon  as  a  sinner  obtains  a  just  view  of  his 
own  character,  he  condemns  himself,  and  confesses  himself 
guilty  before  God,  and  deserving  of  his  wrath,  for  his  former 
conduct,  while  in  an  unregenerate  state. 


CH.  XXXIV.]  REGENERATION.  293 

Whence  arises  the  necessity  of  regeneration  to  fit  us  to 
love  and  serve  God  ?  It  arises  from  our  depravity.  We  have 
such  a  dislike  to  the  character  and  law  of  God,  though  they 
are  infinitely  perfect ;  and  such  a  love  of  sin,  that  unless  our 
disposition  is  changed,  we  never  will  love  and  serve  the 
Lord.  But  this  perversity  of  disposition  cannot  release  us 
from  obligation  to  the  performance  of  these  duties,  any  more 
than  the  perverse  disposition  of  a  froward  child,  leading  him 
continually  to  hate  and  disobey  a  good  and  kind  parent,  can 
be  any  excuse  for  his  conduct,  or  make  it  less  his  duty  to 
love  and  obey  him.  The  reason  why  a  sinner  does  not  for- 
sake his  sins,  and  love  and  serve  God,  is  the  same  as  the 
reason  why  the  wicked  child  does  not  forsake  his  disobedi- 
ence, and  love  and  obey  his  parent ;  and  the  same  as  the  rea- 
son why  the  drunkard  does  not  forsake  his  cups,  and  return 
to  habits  of  sobriety.  And  why  is  it  necessary  that  God 
should  interpose  to  change  our  hearts,  if  we  ever  are  regene- 
rated ?  It  is  because  we  are  so  depraved  ;  so  opposed  to  God, 
and  so  wedded  to  sin,  that  unless  God  does  specially  inter- 
pose by  his  almighty  power,  and  change  our  hearts,  we 
never  will  do  our  duty.  So  that  the  necessity  of  divine 
power  to  renew  the  soul,  so  far  from  excusing  the  unregene- 
rate,  is  a  circumstance  that  shows  the  exceeding  greatness  of 
their  depravity  and  guilt. 

Another  inference  which  carnal  men  sometimes  draw  from 
this  doctrine  is,  that  since  regeneration  is  necessary  to  a  life 
of  piety,  and  this  is  exclusively  the  work  of  God,  exertions 
on  their  part  to  become  pious  must  be  useless.  In  relation 
to  this  inference,  it  may  be  observed,  God  hath  instituted 
means  of  grace,  and  commanded  us  to  use  them  ;  and  where 
he  does  grant  his  grace,  it  is  generally  in  the  use  of  the 
means  which  lie  hath  instituted  ;  and  we  have  no  ground 
either  from  his  word,  or  from  what  we  have  generally  wit- 
nessed of  the  dispensations  of  his  grace,  to  expect  the  saving 
influences  of  his  Spirit  in  the  neglect  of  the  means  which  he 
hath  appointed.     I  proceed  : 

II.  To  show  the  necessity  of  regeneration.  John  iii.  3, 
sufliciently  proves  its  necessity,  or  that  we  cannot  be  saved 
without  it.  "  Except  a  man  be  born  again  he  cannot  see  the 
kingdom  of  God."  The  same  necessity  is  taught  in  the  fifth 
verse.  "  Except  a  man'be  born  of  water,  and  of  the  Spirit,  he 
cannot  enter  into  the  kingdom  of  God."  And  again,  in  the 
seventh  verse,  "  Marvel  not  that  I  said  unto  thee,  ye  must  be 
born  again." 

25^^ 


294  REGENERATION.  [CH.  XXXIV. 

But  that  regeneration  is  absolutely  necessary  to  salvation, 
is  a  truth  taught,  not  only  by  the  express  language  of  Scrip- 
ture, but  also  by  the  reason  and  fitness  of  things.  As  God 
is  holy,  heaven,  and  all  its  exercises  and  enjoyments  must 
be  holy.  To  derive  happiness  from  any  object,  there  must 
be  a  relish  for  the  happiness  which  the  object  offers;  and 
therefore  to  be  happy  in  heaven,  there  must  be  a  relish  for 
holiness,  and  consequently  there  must  be  a  holy  nature.  If 
then  man  is  not  naturally  a  holy  being,  he  must  be  made  or 
become  so  before  he  can  enjoy  the  happiness  of  heaven.  As 
well  might  a  sick  man,  who  loathes  all  food,  enjoy  a  sump- 
tuous feast,  as  a  person  destitute  of  holiness  enjoy  the  hap- 
piness of  heaven.  Does  man  then,  in  his  present  state, 
naturally  possess  a  holy  disposition?  Are  holy  enjoyments 
his  supreme  happiness  ?  or  is  the  reverse  the  fact  ?  If  the 
former  be  true,  regeneration  is  unnecessary  ;  but  if  the  latter, 
we  must  be  born  again,  before  we  can  see  or  enter  into  the 
kingdom  of  God. 

That  man  is  naturally  destitute  of  holiness,  the  Scriptures 
clearly  and  repeatedly  teach.  According  to  them,  we  were 
shapen  in  iniquity,  and  conceived  in  sin.  Ps.  li.  5.  Every 
imagination  of  the  thoughts  of  our  hearts  is  only  evil  con- 
tinually. Gen.  vi.  5.  We  are  all  as  an  unclean  thing.  Is. 
Ixiv.  6*.  In  us,  that  is,  in  our  flesh,  dwelleth  no  good  thing. 
Rom.  vii.  18.  We  are  dead  in  trespasses  and  sins.  Eph. 
ii.  1.  The  natural  man  receiveth  not  the  things  of  the  Spirit 
of  God ;  for  they  are  foolishness  unto  him :  neither  can  he 
know  them,  because  they  are  spiritually  discerned.  1  Cor. 
ii.  14.  And  the  carnal  mind  is  enmity  against  God :  for  it 
is  not  subject  to  the  law  of  God,  neither  indeed  can  be. 
Rom.  viii.  7.  Such  is  the  testimony  of  the  Avord  of  God 
respecting  man  in  his  natural  state.  This  testimony  abun- 
dantly proves,  that  in  our  natural  state,  we  are  destitute  of 
holiness.  The  conclusion  is  obvious,  and  forces  itself  upon 
us,  that  we  are  by  nature  entirely  unfit  for  holy  enjoyments, 
and  therefore  for  the  happiness  of  heaven,  and  consequendy 
must  be  born  again,  or  we  cannot  see  the  kingdom  of  God. 

Suppose  an  unregenerate  person,  or  a  person  destitute  of 
holiness  were  admitted  into  heaven,  could  he  be  happy  there? 
Could  he  who  now  esteems  the  law  of  God  an  intolerable 
restraint,  and  his  service  a  grievous  burden,  be  happy  in 
being  entirely  subjected  to  this  law,  and  forever  engaged  in 
this  service  ?  Could  he  be  happy  in  the  presence  of  God, 
whose  mind  is  carnal,  and  therefore  enmity  against  him  ? 


CH.  XXXIV.]  REGENERATION.  295 

How  could  they,  who  seldom  or  never  pray  to  God,  who 
esteem  his  worship  an  irksome  task,  and  his  Sabbaths  a 
weariness,  be  happy  in  spending  an  eternity  in  his  worship '.' 
How  could  they  enjoy  the  holy  society  of  heaven,  or  the 
holy  conversation  of"  the  blessed,  who  now  take  no  delight 
in  the  society  of  God's  people,  in  religious  conversation  ? 

These  questions  may  teach  us  the  absolute  necessity  of 
holy  tempers  to  fit  us  to  be  happy  in  heaven ;  and  since  we 
do  not  naturally  possess  such  tempers,  the  absolute  necessity 
of  regeneration,  in  which  such  tempers  are  given.  Reason 
unites  her  voice  with  the  word  of  God,  in  declaring  to  a  de- 
praved world,  "  Except  a  man  be  born  again,  he  cannot  see 
the  kingdom  of  God." 


CHAPTER  XXXV. 


In  our  Shorter  Catechism,  the  article  of  faith  in  Jesus 
Christ,  is  placed  after  the  ten  commandments.  But  this  doc- 
trine is  so  intimately  connected  with  that  of  justification, 
which  we  shall,  in  course,  be  shortly  called  to  consider,  that 
it  requires  to  be  treated  in  this  place.  The  answer  to  "  what 
is  justification?"  states  that  we  are  justified  "only  for  the 
righteousness  of  Christ  imputed  to  us,  and  received  by  faith 
alone."  It  is  important  therefore,  before  we  treat  of  justifi- 
cation, to  understand  what  faith  is,  by  which  we  are  justified. 
The  doctrine  of  faith  is  also  hinted  at,  in  the  close  of  the 
answer  to  "what  is  effectual  calling?"  in  the  sentence,  "  He 
doth  persuade  and  enable  us  to  embrace  Jesus  Christ,  freely 
offered  to  us  in  the  gospel."  This  is  faith.  Besides,  in  the 
Larger  Catechism,  faiih  is  treated  of  in  this  place,  in  the 
system,  instead  of  being  put  after  the  commandments.  We 
shall  therefore  consider  it  here. 

A  description  of  faith  in  Jesus  Christ,  we  have  in  the 
answer  to  the  86lh  question  of  our  shorter  Catechism. 

"  What  is  faith  in  Jesus  Christ  .^" 

"  Faith  in  Jesus  Christ  is  a  saving  grace,  whereby  we 
receive  and  rest  upon  him  alone  for  salvation,  as  he  is 
offered  to  us  in  the  gospel.'''' 

Faith,  in  the  general  meaning  of  the  word,  signifies  credit 
given  to  testimony.  In  a  religious  sense,  faith  signifies  the 
credit  given  to  truth,  on  the  authority  of  the  divine  tes- 
timony. 


296  FAITH.  [CH.  XXXV. 

In  a  religious  sense,  there  are  four  kinds  of  faith,  viz  :  his- 
torical, temporary,  faith  of  miracles,  and  justifying  or  saving 
faith. 

1.  A  historical  faith.  By  this  is  meant,  an  assent  to  the 
truths  of  God's  word,  without  a  corresponding  practice. 
This  faith  hath  litile  or  no  influence  on  the  conduct  of  men. 
It  was  this  kind  of  faith  that  James  meant,  when  he  said, 
"  Faith,  if  it  hath  not  works,  is  dead,  being  alone.  For  as 
the  body  without  the  spirit  is  dead,  so  faith  without  works 
is  dead  also."  James  ii.  17,  26.  This  kind  of  faith  devils 
have  as  well  as  men,  as  we  learn  from  the  same  epistle. 
James  ii.  19.  "Thou  believest  that  there  is  one  God;  thou 
doest  well:  the  devils  also  believe  and  tremble." 

2.  A  temporary  faith.  By  this  is  meant  something  more 
than  the  preceding.  In  addition  to  an  assent  to  God's  word 
as  true,  a  temporary  faith  includes  some  niovings  of  afl^ec- 
tion,  a  certain  kind  of  taste  for  the  truths  of  religion,  and  a 
joyful  frame  of  mind ;  which  relish  and  joy  arise  from  the 
benefits  expected,  and  a  false  hope  of  an  interest  in  them. 
The  motives  to  this  kind  of  faith  are  entirely  of  a  selfish  na- 
ture. It  proceeds  from  the  exercise  of  mere  natural  princi- 
ples, and  not  from  any  root  of  grace  in  the  heart;  and  there- 
fore is  generally  temporary,  in  its  duration.  It  cannot  stand 
the  trials  of  temptation  and  persecution  ;  but  when  tried  with 
these,  having  no  root  of  grace,  it  withers  away.  Of  this 
kind  of  faith,  we  have  an  example  in  the  parable  of  the 
sower.  Mat.  xiii.  "  Behold  a  sower  went  forth  to  sow. 
And  when  he  sowed,  some  seeds  fell  upon  stony  places, 
where  they  had  not  much  earth :  and  forthwith  they  sprung 
up,  because  they  had  no  deepness  of  earth  :  and  when  the 
sun  was  up,  they  were  scorched  ;  and  because  they  had  not 
root  they  withered  away."  Of  this  our  Saviour  gave,  in  the 
same  chapter,  the  following  explanation  :  "  He  that  received 
the  seed  into  stony  places,  the  same  is  he  that  hearelh  the 
word,  and  anon  with  joy  receiveth  it.  Yet  hath  he  not  root 
in  himself,  but  dureth  for  a  while :  for  when  tribulation  or 
persecution  ariseth  because  of  the  word,  by  and  by  he  is 
offended;"  or,  as  it  is  expressed  by  Luke,  viii.  V6,  "They 
on  the  rock  are  they,  which  when  they  hear  receive  the 
word  with  joy;  and  these  have  no  root,  which  for  a  while 
believe,  and  in  time  of  temptation  fall  away." 

3.  A  faith  of  miracles.  By  this  is  meant  that  persuasion 
or  belief,  which  those  had  who  wrought  miracles,  that  God 
would  work  such  miracles  by  them ;  and  also  that  belief, 


CH.  XXXV.]  FAITH.  297 

which  was  required  of  those  on  whom,  or  in  whose  favour 
the  miracle  was  wrought,  that  such  a  miracle  could  be  per- 
formed, by  the  instrumentality  of  the  person  applied  to,  or 
offering  to  perform  it.  Of  the  former  kind  was  the  faith  to 
remove  mountains,  cast  out  devils,  heal  diseases,  &c.,  fre- 
quently spoken  of  in  the  New  Testament ;  and  of  the  latter 
kind  was  the  faith  to  be  healed,  of  which  we  have  an  in- 
stance in  the  person  who  applied  to  Christ  in  behalf  of  his 
son,  who  was  possessed  of  an  evil  spirit.  Mark.  ix.  23. 
"  Jesus  said  unto  him,  if  thou  canst  believe,  all  things  are 
possible  to  him  that  believeth." 

All  these  three  kinds  of  faith,  persons  may  have,  and  yet 
not  be  in  a  state  of  salvation ;  but  on  the  contrary  remain 
under  condemnation.  The  first,  we  have  seen,  devils  may 
have  as  well  as  men.  The  second  has  no  root  of  grace,  and 
therefore  cannot  be  accepted.  And  the  last  Judas  had,  as 
well  as  the  other  apostles.  And  Paul  said,  1  Cor.  xiii.  2, 
"Though  I  have  all  faith,  so  that  I  could  remove  mountains, 
(evidendy  meaning  the  faith  of  miracles)  and  have  not  cha- 
rity, I  am  nothing." 

4.  A  justifying  or  saving  faith.  The  object  of  this  faith 
is  the  word  of  God  generally,  and  especially  Jesus  Christ. 
Saving  faith  is  such  a  belief  of  the  word  of  God,  as  influ- 
ences a  person  to  act  agreeably  thereto  ;  and  especially  such 
a  belief  of  the  testimony  which  God  has  given  of  his  Son,  as 
leads  the  soul  cordially  to  receive  and  rest  upon  him  alone 
for  salvation,  as  he  is  offered  in  the  gospel. 

Saving  faith  necessarily  presupposes  a  knowledge  of  divine 
truth ;  for  it  is  absurd  to  suppose  that  a  man  can  believe  that 
of  which  he  has  not  heard,  or  which  he  does  not  know. 
Whatever  is  necessary  to  be  believed,  must  first  be  known, 
before  it  will  or  can  be  believed.  The  truths  which  are  the 
objects  of  faith,  are  contained  in  the  word  of  God.  Faith, 
therefore,  necessarily  supposes  a  knowledge  of  the  Scrip- 
tures, or  at  least  of  their  fundamental  truths.  In  confirma- 
tion of  this,  is  the  following  passage.  Rom.  x.  14,  17. 
"  How  shall  they  believe  in  him,  of  whom  they  have  not 
heard?  And  how  shall  they  hear  without  a  preacher ?  So 
then  faith  cometh  by  hearing,  and  hearing  by  the  word  of 
God." 

Faith  presupposes  a  knowledge  of  sin,  and  guilt,  and  ex- 
posure to  the  divine  wrath;  of  Jesus  Christ  as  a  Saviour, 
and  of  the  terms  on  which  he  will  save  the  sinner.  It  pre- 
supposes an  assent  to  the  fundamental  doctrines  of  the  Gos- 


298  FAITH,  [CH.  XXXV. 

pel  as  true.  Hence  saving  faith  presupposes  and  includes 
the  historical  faith,  which  has  already  been  spoken  of.  But 
further — 

Faith  presupposes  not  merely  a  cold  assent  to  divine  truth, 
such  as  we  give  to  a  truth  in  which  we  feel  that  we  have 
little  or  no  concern  ;  but  a  conviction  of  its  importance  to  us 
individually.  It  supposes  that  we  feel  ourselves  to  be  sin- 
ners, and  therefore  guilty,  under  condemnation  from  the 
divine  law,  exposed  to  the  wrath  of  God,  and  in  danger  of 
eternal  misery.  Under  this  conviction,  the  person  is  alarm- 
ed, and,  with  the  jailer,  anxiously  inquires,  "  What  must  I 
do  to  be  saved?"  In  this  stale  of  mind,  he  frequently  en- 
deavours to  work  out  a  righteousness  of  his  own,  and  by  his 
prayers,  penitence,  reformation,  and  performance  of  duties, 
to  appease  the  divine  wrath,  and  recommend  himself  to  the 
favour  of  God  ;  until  by  a  more  perfect  knowledge  of  the  di- 
vine law,  of  the  evil  nature  and  desert  of  sin,  of  his  own 
weakness,  and  of  the  utter  imperfection  of  his  best  obedience, 
he  is  brought  to  a  realizing  belief  of  the  truth  of  the  testi- 
mony of  God  in  his  word,  that  he  is  not  only  a  condemned 
sinner,  exposed  to  the  wrath  of  God;  but  that  he  is  also 
helpless,  in  himself  hopeless,  and  that  without  a  Saviour  he 
must  inevitably  perish  for  ever. 

In  the  Gospel  he  hears  of  Christ,  as  the  Saviour  of  sin- 
ners ;  that  he  has  died  to  make  atonement  for  sin ;  that  the 
Father  has  accepted  his  sacrifice,  and  has  promised  to  par- 
don and  save  all  that  come  to  him  through  his  Son  ;  and  that 
Christ  is  an  able  Saviour,  has  a  fulness  of  every  needed 
blessing,  and  is  ready  to  bestow  of  this  fulness  upon  all  who 
are  willing  to  receive  it.  The  convinced  soul,  therefore, 
turns  his  attention  to  Christ.  But  he  is  so  guilty  and  pol- 
luted that  he  dare  not  venture  to  apply  to  him  in  his  present 
state.  He  must  first  make  himself  better ;  not  with  a  view 
to  substitute  his  worthiness  in  the  place  of  the  merits  of 
Christ,  which  he  before  attempted,  but  that  he  may  be  fitted 
to  come  to  Christ  and  be  saved  by  him.  But  this  also  he 
finds  to  be  vain.  At  length,  convinced  that  he  must  come 
to  Christ  as  a  totally  ruined  sinner,  with  all  his  guilt  and 
pollution  cleaving  to  him,  and  without  any  thing  to  recom- 
mend him,  he  endeavours  thus  to  come.  But  unbelief  pos- 
sesses his  soul.  He  has  been  such  a  great  sinner ;  he  has 
sinned  so  long,  and  under  such  aggravating  circumstances, 
that  he  fears  Christ  will  not  receive  him,  and  he  dares  not 
venture  his  soul  upon  him.     His  heart  is  hard,  and  dead, 


CH.  XXXV.]  FAITH.  299 

and  he  cannot  believe.  Of  this  exercise  we  find  most  of 
those  who  have  come  to  Christ  deeply  sensible.  After  they 
were  shut  up  to  the  faith,  and  convinced  that  Christ  alone 
could  save  them,  they  found  it  very  difficult  to  exercise  faith 
in  him.  Faith  is  the  gift  of  God.  It  is  a  grace  which  is 
wrought  in  the  soul  by  the  Holy  Spirit.  And  the  Spirit 
generally  prepares  the  soul  for  it,  by  those  previous  steps 
which  have  been  described,  which  are  calculated  to  convince 
the  sinner  of  his  utter  inability,  of  himself,  to  do  any  thing 
that  is  really  good  and  acceptable  in  the  sight  of  God,  and 
that  he  must  be  entirely  a  debtor  to  grace  for  salvation. 

The  person  thus  made  sensible  of  his  own  utter  weakness, 
even  to  embrace  an  offered  Saviour,  is  brought  to  the  foot  of 
sovereign  mercy,  as  a  guilty  and  helpless  sinner,  crying, 
"Lord  save  me,  or  I  perish."  It  is,  1  suppose,  at  this  pe- 
riod, that  the  Spirit  operates  upon  the  heart  and  renews  it. 
We  must,  by  the  law,  become  dead  to  the  law,  before  we 
can  begin  to  live  unto  God. 

The  renewed  soul  takes  a  view  of  Jesus  Christ,  as  he  is 
presented  in  the  Gospel,  and  he  appears  to  be  an  able,  wil- 
ling, suitable,  lovely,  and  desirable  Saviour ;  and  his  heart 
approves  of  his  character,  and  of  the  way  of  salvation  through 
him.  He  hungers  and  thirsts  after  him,  and  longs  to  receive 
him  as  his  Saviour.  He  believes  the  testimony  that  God  in 
his  word  gives  concerning  him.  He  believes  in  the  suffi- 
ciency of  his  atonement,  in  his  ability  and  willingness  to 
save,  in  the  sincerity  of  his  offers,  in  his  faithfulness  to  his 
promises,  and  in  his  suitableness,  in  every  respect,  to  his 
necessities.  And  he  receives  him  cordially  on  his  own 
terms,  and  for  the  purposes  for  which  he  is  offered.  This 
cordial  reception  of  Christ  is  properly  the  appropriating  act 
of  faith,  by  which  the  soul  becomes  united  to  him,  and  Christ 
and  his  benefits  become  the  believer's.  Accordingly  we 
read,  John  i.  12:  "  As  many  as  received  him,  to  them  gave 
he  power  to  become  the  sons  of  God,  even  to  them  that  be- 
lieve on  his  name."  This  appropriating  act  of  faith  is  well 
expressed  by  the  Psalmist,  "  When  thou  saidst,  seek  ye  my 
face,  my  heart  said  unto  thee,  thy  face  Lord  will  I  seek." 
Ps.  xxvii.  8, 

Faith  is  the  answer  of  the  soul  in  the  affirmative,  to  the 
gospel  offer.  Christ  ofTers  himself  to  the  sinner  as  a  Saviour, 
to  do  for  him  every  thing  which  he  needs  to  complete  his 
salvation ;  and  the  sinner  feeling  his  need,  believing  the 
sincerity  of  the  offer,  and  approving  the  terms,  accepts  the 


300  FAITH.  [CH.  XXXV. 

offer,  cordially  receives  Christ,  rests  and  relies  on  him  alone 
for  salvation,  and  makes  a  surrender  of  himself  to  him,  to  be 
saved  by  him  in  his  own  way,  and  to  be  used  for  his  glory. 

He  receives  him  in  all  his  offices.  Sensible  of  his  own 
blindness  and  ignorance,  and  believing  in  Christ  as  a  teacher 
able  and  ready  to  guide  him  into  all  necessary  truth  ;  he  re- 
ceives him  in  his  prophetical  office,  and  relies  upon  him  to 
enlighten  and  instruct  him  by  his  word  and  Spirit.  Sensible 
of  his  guilt,  and  believing  in  the  atonement  and  righteous- 
ness of  Christ;  he  receives  him  in  his  priestly  office,  as  the 
Lord  his  righteousness,  and  relies  upon  the  sacrifice  which 
he  made,  and  the  righteousness  which  he  wrought  out,  for 
the  pardon  of  his  sins  and  acceptance  with  God.  And  sen- 
sible of  his  pollution  and  weakness,  and  believing  in  the  effi- 
cacy of  the  Spirit  of  Christ,  to  cleanse  his  soul  from  the  pol- 
lution of  sin,  and  to  strengthen  him  to  the  performance  of  his 
duty  ;  and  believing  also  in  the  power  of  the  Saviour  to  pro- 
tect him  from  all  spiritual  foes  ;  he  receives  him  in  his 
kingly  office,  to  rule  in,  over,  and  for  him ;  and  he  depends 
upon  him  to  dwell  in  him  by  his  Spirit,  to  subdue  and  mor- 
tify sin,  preserve  and  quicken  grace,  and  strengthen  him  to 
the  performance  of  every  duty ;  to  protect  him  from  his 
spiritual  foes,  to  bring  him  off  conqueror  over  them,  and  to 
fulfil  all  the  promises  he  has  made  to  his  people.  He  makes 
an  unconditional  surrender  of  iiimself  to  Christ,  to  be  saved 
by  him,  in  his  own  way.  He  is  willing  that  his  pride  should 
be  humbled,  that  he  should  be  saved  by  free  and  sovereign 
grace,  and  that  Christ  should  have  all  the  glory.  He  is 
heartily  willing  to  forsake  sin,  and  that  Christ  should  save 
him  from  sin,  as  well  as  from  ruin.  He  receives  Christ's 
law  and  devotes  himself  to  his  service,  to  live  in  obedience 
to  his  commands ;  and  he  cheerfully  receives  the  cross  of 
Christ,  resolved  to  take  it  up  and  follow  him. 

This  is  a  brief  view  of  saving  faith.  The  acts  which  have 
been  described,  are  generally  called  the  direct  acts  of  faith. 
There  is  another  called  the  reflex  act,  so  denominated  from 
the  soul,  in  this  acl,  looking  back  upon  itself,  reflecting  upon 
its  own  exercises,  and  discovering  within  itself  the  evidences 
of  saving  faith.  From  this  act  results  hope,  confidence,  peace, 
jo)^  and  rejoicing  in  hope  of  the  glory  of  God.  This  reflex 
act  is  not  of  the  essence  of  faith.  For  a  person  must  have 
true  faiih,  and  be  truly  united  to  Christ,  and  interested  in  his 
salvation,  before  he  can  produce  this  act. 


301 
CHAPTER  XXXVI. 

JUSTIFICATION. 

The  doctrine  next  in  course  is  justification.  This  doc- 
trine we  have  stated  in  our  Catechism  in  the  answer  to  the 
thirty-third  question. 

"  What  is  justification?^^ 

"  Justification  is  an  act  of  GocVs  free  grace,  wherein  he 
pardoneth  all  our  sins,  and  accepteth  us  as  righteous  in  his 
sight,  only  for  the  righteousness  of  Christ  imputed  to  us, 
and  received  by  faith  alone.^' 

To  justify  in  an  evangelical  sense,  does  not  signify  to 
make  inherently  just  or  righteous.  This  belongs  to  sanctifi- 
cation.  But  it  signifies  to  declare  a  person  just  or  righteous. 
It  is  a  forensic  term,  or  a  term  derived  from  courts  of  judi- 
cature ;  and  is  opposed  to  condemnation.  In  this  sense  the 
word  is  used  in  the  judicial  law  of  Moses.  Deut.  xxv.  1. 
"  If  there  be  a  controversy  between  men,  and  they  come 
unto  judgment,  that  the  judges  may  judge  them,  then  they 
shall  justify  the  righteous,  and  condemn  the  wicked."  In 
this  text,  to  justify,  signifies  to  acquit  those  who  appear  to 
be  righteous;  whereas  those  who  were  found  to  be  guilty, 
were  to  be  condemned  to  suffer  the  penalty  of  the  law.  In 
the  same  sense  is  justification  to  be  understood  when  used 
evangelically.  It  signifies  to  acquit,  and  to  declare  to  be 
just  or  righteous,  and  is  opposed  to  condemnation. 

In  a  civil  sense,  justification  supposes  a  law,  forbidding  an 
action  under  a  certain  penalty.  It  further  supposes  a  person 
charged  with  a  breach  of  this  law.  If  the  charge  is  not 
made  good,  and  he  is  acquitted,  he  is  said  to  be  justified;  or 
if  found  guilty,  if  he  satisfies  the  law,  by  suffering  its  penalty, 
and  obtains  a  discharge  by  the  law,  he  is  justified  or  becomes 
righteous  in  the  eye  of  the  law.  So  in  an  evangelical  sense, 
justification,  supposes  a  divine  law,  forbidding  certain  actions, 
under  a  certain  penalty.  It  supposes  men  to  be  charged, 
with  a  transgression  of  this  law ;  and  it  is  an  acquittal  from 
the  guilt,  or  obligation  to  punishment  connected  with  trans- 
gression ;  and  a  declaration  that  the  person  is  righteous  in 
the  sight  of  the  law. 

26 


302  JUSTIFICATION.  [cH.  XXXVI. 

Justification  consists  of  two  parts,  viz.  the  forgiveness  of 
sin,  and  acceptance  as  righteous,  including  a  title  to  eternal 
life.  We  are  all  sinners,  guilty  before  God,  and  are  by  the 
divine  law,  condemned  to  eternal  misery.  We  are  not  only 
charged  with  sin ;  but  are  convicted  of  the  charge.  God  is 
our  Judge ;  and  he  knows  our  hearts  and  conduct ;  and  he 
needs  no  proof,  but  his  own  infallible  knowledge.  We  have 
his  judgment  concerning  us,  in  his  word,  in  which  he  de- 
clares that  all  have  sinned,  and  come  short  of  his  glory.  And 
our  own  consciences  assent  to  the  truth  of  the  declaration. 
And  being  convicted,  the  sinner  is  of  course  condemned  by 
a  righteous  judge. 

In  justification,  God  pardons  the  sinner,  and  declares  him 
delivered  from  condemnation;  and  not  only  this,  but  accepts 
him  as  having  a  positive  righteousness,  and  on  this  account 
graciously  gives  him  a  title  to  eternal  life. 

That  both  these  benefits,  forgiveness  of  sin,  and  a  title  to 
eternal  life,  belongs  to  justification,  is  evident  from  the  Scrip- 
tures. Besides  those  texts  in  which  these  blessings  are 
mentioned  separately,  in  the  following  they  are  mentioned 
together  as  joint  benefits  of  justification.  Rom.  v.  1,  2. 
"Therefore,  being  justified  by  faith,  we  have  peace  with 
God,  through  our  Lord  Jesus  Christ :  by  Vv-hom  also  we  have 
access  by  faith  into  this  grace  wherein  we  stand,  and  rejoice 
in  hope  of  the  glory  of  God."  Here  having  peace  with 
God,  refers  to  pardon  of  sin  ;  and  rejoicing  in  hope  of  the 
glory  of  God,  implies  a  title  to  eternal  life.  Acts  xxvi.  18. 
"  That  they  may  receive  forgiveness  of  sins,  and  inheritance 
among  them  which  are  sanctified  by  faith  that  is  in  me."  In 
this  text,  both  these  benefits  are  mentioned  as  obtained  by 
faith  in  Christ,  through  which  we  are  justified.  Again,  both 
these  benefits  are  included  in  the  following  passage.  John 
V.  24.  "  Verily,  verily,  I  say  unto  you,  he  tliat  heareth  my 
word,  and  believeth  on  him  that  sent  me,  Jialh  everlasting 
life,  and  shall  not  come  into  condemnation ;  but  is  passed 
from  death  unto  life." 

The  meritorious  ground,  of  justification  before  God,  is 
the  righteousness  of  Christ,  in  which  the  sinner  becomes 
interested  by  faith  in  him.  Accordingly,  Gal.  ii,  16,  we  are 
said  to  be  justified  "by  the  I'aith  of  Jesus  Christ,"  that  is, 
by  faith  in  Christ.  Justification  is  an  act  of  God's  free 
grace.  Our  justification  is  entirely  of  grace ;  and  not  on 
account  of  our  own  righteousness,  or  any  thing  we  have 
done  or  can  do.     This  may  be  proved. 


CH.  XXXVI.]  JUSTIFICATION.  303 

1.  From  the  demands  of  the  divine  law.  If  w^e  are  justi- 
fied on  account  of  our  own  righteousness,  it  is  evident  from 
the  perfection  of  the  divine  law  that  this  righteousness  must 
be  such  as  fully  to  answer  its  demands.  Now  the  law  de- 
mands perfect  obedience,  and  condemns  to  suffer  its  penalty, 
every  one  that  fails,  in  the  least  degree,  to  fulfil  what  it  re- 
quires. In  proof  of  this,  we  read,  "  the  law  is  not  of  faith ; 
but  the  man  that  doeth  them,  shall  live  in  them."  Gal.  iii. 
12.  "  And,  "  cursed  is  every  one  that  continueth  not  in  all 
things  which  are  written  in  the  book  of  the  law  to  do  them." 
Gal.  iii.  10.  From  these  texts,  it  is  evident  that  the  person 
who  hath  once  transgressed,  or  once  failed  to  fulfil  the  whole 
law,  hath  forfeited  life,  and  incurred  the  curse.  This  curse 
is  eternal  death.  This  is  evident  from  the  whole  tenor  of 
Scripture.  It  is  impossible,  therefore,  for  the  sinner  ever  to 
be  justified  on 'account  of  his  own  merits,  since  he  cannot 
himself  satisfy  the  law,  otherwise  than  by  his  eternal  punish- 
ment, which  for  ever  excludes  him  from  justification  on  the 
ground  of  his  own  merits.  In  addition  to  this,  the  most  sin- 
less life  of  perfect  obedience,  provided  it  could  be  rendered 
by  one  who  had  once  been  a  sinner,  could  have  no  merit  in 
it  to  satisfy  the  law  for  past  offences ;  for  the  law  of  God 
requires  perfect  obedience,  to  the  utmost  of  our  powers,  in 
each  moment  for  that  moment ;  and  when  this  is  done,  we 
have  only  done  our  duty ;  and  therefore  there  could  be  no 
merit  in  this  after  perfect  obedience,  to  satisfy  the  law,  for 
past  offences.  And  if  to  all  this  we  add,  that  there  are  none 
of  the  fallen  children  of  men,  who  do,  at  any  period  of  their 
lives,  render  a  sinless  obedience ;  "  for  there  is  not  a  just 
man  upon  earth,  that  doeth  good  and  sinneth  not."  EccL 
vii.  20.  And,  "  if  we  say  that  we  have  no  sin,  we  deceive 
ourselves,  and  the  truth  is  not  in  us ;"  1  John  i.  8,  the  im- 
possibility of  obtaining  justification,  by  the  works  of  the  law, 
or  our  own  righteousness,  must  still  more  clearly  and  forci- 
bly appear.  And  can  it  be  possible,  that  we  can  atone  for 
past  offences,  and  be  justified  on  account  of  our  own  right- 
eousness, when  we  are  continually  sinning,  and  our  best 
works  continually  come  short  of  what  a  holy,  just,  and  good 
law  requires,  and  what  therefore  they  ought  to  be?  No! 
it  is  evident,  that  instead  of  laying  up  a  fund  of  merit  by  our 
own  works,  to  form  a  righteousness  which  will  justify  us  in 
the  sight  of  the  law,  we  must  necessarily  be  daily  running 
more  and  more  in  arrears,  and  our  guilt  be  daily  increasing. 
From  these  remarks,  it  must  be  plain,  that  it  is  impossible, 


304  JUSTIFICATION.  [CH.  XXXVI. 

in  the  very  nature  of  things,  that  the  sinner  should  be  justi- 
fied on  account  of  his  own  righteousness. 

2.  The  same  truth  is  clearly  and  unequivocally  taught  by  the 
following  express  declarations  of  the  word  of  God.  "  Know- 
ing that  a  man  is  not  justified  by  the  works  of  the  law.  By 
the  works  of  the  law  shall  no  flesh  be  justified.''  Gal.  ii.  16. 
"  But  that  no  man  is  justified  by  the  law  in  the  sight  of  God, 
it  is  evident:  for  the  just  shall  live  by  faith."  Gal.  iii.  11. 
"  By  the  deeds  of  the  law,  there  shall  no  flesh  be  justified 
in  his  sight,  A  man  is  justified  by  faith  without  the  deeds 
of  the  law."  Rom.  iii.  20,  28.  From  these  and  other  texts, 
it  is  evident,  we  are  not  justified  by  or  on  account  of  our 
own  works.  No  doctrine  in  the  word  of  God  is  more 
clearly  and  unequivocally  expressed  than  this. 

And  we  are  further  taught  in  the  Scriptures,  that  we  are 
not  only  not  justified  by  our  works  as  the  principal  ground, 
but  that  they  have  not  the  least  influence  in  our  justification 
before  God.  There  are  some  who,  though  they  allow  their 
works  of  themselves  to  be  insufficient,  yet  are  unwilling  to 
give  them  up,  as  entirely  without  merit;  and  therefore  they 
trust  in  part  to  their  works ;  and  where  they  are  deficient, 
they  pretend  to  trust  to  the  grace  of  God  to  make  up  the 
deficiency.  But  the  Apostle  has  something  very  explicit  on 
this  head  also.  "  Christ  (he  tells  us)  is  become  of  no  effect 
unto  you,  whosoever  of  you  are  justified  by  the  law  ;  ye  are 
fahen  from  grace."  Gal.  v.  4.  In  this  passage  he  leaches, 
that  works  and  grace  are  altogether  incompatible  as  founda- 
tions of  justification;  and  that  they  who  seek  justification 
by  the  works  of  the  law  can  have  no  part  in  the  grace  of 
Christ.  The  same  is  also  taught  in  the  following  text, 
Rom.  xi.  6.  If  by  grace,  then  it  is  no  more  of  works: 
otherwise  grace  is  no  more  grace.  But  if  it  be  of  works, 
then  it  is  no  more  grace:  otherwise  work  is  no  more  work." 

From  what  has  been  said,  we  conclude  that  our  own 
righteousness  is  not  and  cannot  be,  either  in  whole  or  in 
part,  the  ground  of  a  sinner's  justification  before  God. 
What  then  is  the  meritorious  foundation  of  this  justification? 
We  must  have  a  righteousness  adequate  to  the  demands  of 
the  law,  otherwise  that  God,  whose  judgments  are  always 
according  to  the  truth,  will  not  justify  us.  Such  a  righteous- 
ness, we  have  seen,  we  cannot  work  out  ourselves.  If  there- 
fore we  are  justified,  it  must  be  in  virtue  of  a  righteousness, 
wrought  out  for  us  by  another,  adequate  to  the  undertaking, 
fulfilling  the  law  for  us  in  our  stead,  by  rendering  a  per- 


CH.  XXXVI.]  JUSTIFICATION,  305 

feet  obedience  thereunto  and  suffering  its  penalty.  Such  a 
righteousness  has  been  wrought  out  by  one  every  way  fitted 
to  do  it.  This  person  is  the  Lord  Jesus  Christ,  the  Son  of 
God,  the  second  person  in  the  Godhead,  co-equal  with  the 
Father.  He  took  upon  him  our  nature,  rendered  a  perfect 
obedience  to  the  whole  law,  and  suffered  its  penalty,  by 
making  his  soul  an  offering  for  sin.  By  his  obedience  and 
death,  he  made  a  full  satisfaction  to  divine  justice  for  sin, 
magnified  the  divine  law,  and  wrought  out  a  righteousness, 
on  account  of  which  God  can  be  just,  and  yet  the  justifier  of 
sinners.  It  is  on  account  of  this  righteousness  that  the  sin- 
ner is  justified.  This  is  clearly  evident  from  the  following 
passages  of  Scripture.  "  This  is  his  name,  whereby  he 
shall  be  called,  the  Lord  our  Righteousness."  Jer.  xxiii.  6. 
"  Being  justified  by  his  blood,  we  shall  be  saved  from  wrath 
through  him.  By  the  righteousness  of  one,  the  free  gift 
came  upon  all  men  unto  justification  of  life.  By  the  obedi- 
ence of  one  shall  many  be  made  righteous."  Rom.  v.  9, 
18,  19.  "  He  hath  made  him  to  be  sin  for  us,  who  knew 
no  sin  ;  that  we  might  be  made  the  righteousness  of  God  in 
him."  2  Cor.  v.  21.  "  Of  him  are  ye  in  Christ  Jesus, 
who  of  God  is  made  unto  us,  righteousness."    1  Cor.  i.  30. 

In  this  righteousness  we  become  interested  by  faith.  And 
hence  we  are  said  to  be  justified  by  faith,  and  through  faith. 
This  is  very  frequently  taught  in  the  Scriptures.  It  is  twice 
asserted,  Gal.  ii.  16,  "Knowing  that  a  man  is  justified  by 
the  faith  of  Jesus  Christ,  even  we  have  believed  in  Jesus 
Christ,  that  we  might  be  justified  by  the  faith  of  Christ." 
AVe  find  the  same  very  frequently  taught  in  other  parts  of 
Scripture,  and  especially  in  the  Epistle  to  the  Romans.  It 
must  be  unnecessary  to  quote  particular  passages. 

Faith  does  not  justify  a  sinner  in  the  sight  of  God,  on 
account  of  any  merit  in  it.  It  is  true  the  Apostle,  speaking 
of  the  manner  in  which  Abraham  was  justified,  says :  "  Abra- 
ham believed  God,  and  it  was  counted  unto  him  for  right- 
eousness.'' Rom.  iv.  3.  But  this  must  be  explained  in  con- 
sistency with  what  he  was  at  the  same  time  teaching,  that 
we  are  not  justified  by  our  own  works  ;  that  we  are  justified 
so  entirely  by  grace  that  all  boasting  is  excluded ;  and  that 
the  righteousness  of  Christ  is  the  only  meritorious  ground  of 
justification.  By  faith,  therefore,  being  counted  for  right- 
eousness, cannot  be  meant  that  faith  itself  is  that  righteous- 
ness which  is  accepted  for  our  justification.  But  that  the 
believer  is  accounted  righteous,  because,  bv  faith  he  becomes 


306  JUSTIFICATION.  [CH.  XXXVI. 

interested  in  the  righteousness  of  Christ.  Faith  receives  the 
offered  righteousness  of  the  Redeemer ;  and  therefore  can 
have  no  merit  in  it  deserving  justification,  any  more  than  the 
act  of  a  beggar  receiving  oflered  charity,  has  merit  in  it,  ren- 
dering him  deserving  of  that  charity.  And  further,  this  very 
faith  is  the  gift  of  God  ;  and  therefore  cannot  be  meritorious. 
"  For  by  grace  are  ye  saved,  through  faith  ;  and  that  not  of 
yourselves  ;  it  is  the  gift  of  God."  Eph.  ii.  8. 

But  faith  justifies  the  sinner,  as  it  is  that  act  of  the  soul  by 
which,  according  to  the  appointment  of  God,  the  soul  be- 
comes united  to  Christ.  In  consequence  of  this  union, 
Christ  and  all  his  benefits  become  the  believers.  He  obtains 
a  property  in  all  that  belong  to  Christ  as  mediator,  and  con- 
sequently in  his  righteousness.  The  righteousness  of  Christ 
is  imputed  to  the  believer,  that  is,  it  is  set  to  his  account; 
and  he  is  treated  as  though  this  righteousness  were  his  own. 
And  in  virtue  of  this  righteousness,  his  sins  are  forgiven  him, 
he  is  delivered  from  condemnation,  he  is  accepted  as  righ- 
teous in  the  sight  of  God,  and  a  title  is  given  him  to  eternal 
life. 

This  is  the  way  in  which,  according  to  the  Scriptures,  a 
sinner,  condemned  by  the  law  of  God  to  eternal  misery,  is 
justified,  or  receives  the  pardon  of  his  sins,  and  a  title  to 
eternal  life.  He  is  justified  solely  on  the  ground  of  the 
righteousness  of  Christ,  in  which  he  becomes  interested  by 
faith,  and  which  is  imputed  to  him,  or  set  to  his  account. 

The  sinner,  thus  justified  before  God,  will  be  careful  to 
maintain  good  works.  For  faith,  through  which  he  is  instru- 
mentally  justified,  proceeds  from  a  heart  renewed  by  the 
Holy  Ghost,  and  in  which  he  will  preserve  and  carry  on  in 
sanctification  the  work  of  holiness  which  he  has  commenced. 
And  from  the  holy  principles  within,  will  proceed  habitual 
holiness  or  good  works  in  the  practice.  And,  by  his  good 
works,  the  believer  will  be  justified  before  men;  that  is,  his 
justification  before  God,  or  the  reality  of  his  religion,  will  be 
declared  or  made  manifest.  It  is  in  this  sense,  we  are  to 
understand  the  apostle  James,  in  the  passage,  "  By  works  a 
man  is  justified,  and  not  by  faith  only."  James  ii.  24. 


307 
CHAPTER  XXXVII. 


The  doctrine  of  adoption  follows  that  of  justification. 

This  doctrine  we  have  stated  in  our  Catechism,  in  the 
answer  to  the  34th  question. 

"  frhat  is  adoption? 

'■^  Adoption  is  an  act  of  God's  free  grace,  whereby  ive  are 
received  into  the  number,  and  have  a  right  to  all  the  pri- 
vileges of  the  sons  of  God.^^ 

By  adoption,  persons  become  the  sons  or  children  of  God, 
and  obtain  a  title  to  all  the  privileges  connected  with  such  a 
relation. 

The  names  sons  and  children  of  God  are  variously  used 
in  the  Scriptures.  Jingcls  are  called  the  sons  of  God.  Job 
xxxviii.  7.  "  When  the  morning  stars  sang  together,  and 
all  the  sons  of  God,  shouted  for  joy."  God  is  called  the 
Father  of  all  mankind,  and  they  are  his  children,  as  he  is 
their  Creator,  and  they  are  his  creatures.  Mai.  ii.  10. 
"Have  we  not  all  one  Father?  hath  not  one  God  created 
us  ?"  Magistrates  are  called  the  children  of  God,  because 
they  bear  his  image  of  authority.  Ps.  Ixxxii.  6.  "I  have 
said  ye  are  gods  ;  and  all  of  you  are  children  of  the  Most 
High."  And  the  members  of  the  visible  church  are  also 
called  the  sons,  and  children  of  God,  as  in  Gen.  vi.  2.  "  The 
sons  of  God  saw  the  daughters  of  men."  Ex.  iv.  22,  23. 
"  Thou  shall  say  unto  Pharaoh,  thus  saith  the  Lord,  Israel 
is  my  son,  even  my  first-born.  And  I  say  unto  thee,  let  ray 
son  go,  that  he  may  serve  me."  Deut.  xiv.  1.  "Ye  are 
the  children  of  the  Lord  your  God." 

But  that  sonship  which  is  constituted  by  adoption,  is  dif- 
ferent from  any  of  the  foregoing.  Men  may  sustain  the  re- 
lation of  sonship  in  all  the  foregoing  senses,  which  are  ap- 
plicable to  mankind,. and  yet  be  destitute  of  the  grace  of 
God,  and  fail  of  salvation.  And  however  excellent  the  re- 
lation of  sonship  in  the  foregoing  senses,  as  applicable  to 
men,  may  be  ;  yet  it  is  far  inferior  in  dignity  and  blessed- 
ness to  that  relation  of  sonship,  which  is  formed  by  adoption. 

This  relation  is  frequently  taught  in  the  Scriptures,  as  in 
the  following  passages.  John  i.  12,  "  As  many  as  received 
him,  to  them  gave  he  power  to  become  the  sons  of  God, 
even  to  them  that  believe  on  his  name."  Rom.  viii.  14, 
16,  17.     "  For  as  many  as  are  led  by  the  Spirit  of  God, 


308  ADOPTION.  [cH.  xxxvn. 

they  are  the  sons  of  God.  The  Spirit  itself  beareth  witness 
with  our  spirit,  that  we  are  the  children  of  God ;  and  if 
children,  then  heirs."  Gal.  iv.  5.  "  That  we  might  re- 
ceive the  adoption  of  sons.''''  Eph.  i.  5.  "  Having  predes- 
tinated us  unto  the  adoption  of  children  by  Jesus  Christ  to 
himself.  Gal.  iii.  26.  "  Ye  are  all  the  children  of  God, 
by  faith  in  Christ  Jesus."  Gal.  iv.  7.  "  Thou  art  no  more 
a  servant,  but  a  son^  1  John,  iii.  1,2.  "  Behold  what 
manner  of  love  the  Father  hath  bestowed  upon  us,  that  we 
should  be  called  the  sons  of  God.  Beloved,  now  are  we 
the  sons  of  God." 

Adoption,  is  a  term  borrowed  from  the  civil  law.  The 
custom  of  adopting  was  much  in  use  among  the  Eomans  in 
the  Apostle's  days ;  and  from  this  custom  he  appears  to  have 
borrowed  the  term.  Adoption  was  the  act  of  a  person,  gene- 
rally of  one  who  had  an  estate,  and  no  children  of  his  own 
to  preserve  his  name  and  inherit  his  property,  selecting  a 
child  from  another  family,  and  introducing  it  into  his  own, 
with  a  design  to  treat  it  as  his  own  child,  educate  it,  provide 
for  it,  require  filial  respect  and  obedience  from  it,  confer  his 
name  upon  it,  make  it  heir  to  his  estate,  and,  in  short,  to 
treat  it  as  though  it  were  his  own  child. 

This  term  is  borrowed  by  the  Apostle,  as  most  suitable, 
from  its  use  among  men,  to  express  that  gracious  act  of  God, 
by  which  he  receives  believers  into  his  family,  in  the  rela- 
tion of  children.  God  does  thus  receive  believers,  calls  him- 
self their  Father,  and  them  his  children,  and  bestows  upon 
them  many  blessings  similar  to  those  which  a  good  earthly 
parent  bestows  upon  his  children.  The  act  by  which  he 
receives  them  into  his  family,  and  gives  them  a  right  to  the 
privileges  thereof,  is  called  adoption. 

There  are  several  particulars  in  which  divine  and  human 
adoptions  agree.  In  human  adoptions,  the  adopter  is  not 
bound  to  perform  such  an  act,  but  it  is  of  mere  favour ; 
so  God  is  under  no  obligations  to  adopt  any  of  our  guilty 
race ;  but  might  justly  have  passed  all  by.  It  is  in  him  an 
act  altogether  of  free  grace.  In  human  adoptions,  a  stranger 
is  received  into  the  family,  in  the  relation  of  a  child;  so  God 
brings  those  into  his  family,  in  the  relation  of  children,  who 
before  were  strangers  and  aliens.  In  human  adoptions  among 
the  ancients,  the  adopted  took  the  name  of  the  adopter ;  so 
those  whom  God  adopts  are  called  by  his  name,  the  sons 
and  children  of  God.  In  human  adoptions,  the  adopted  be-i 
comes  an  heir ;  so  God  makes  his  adopted  children  the  heirs 


CH.  XXXVII.3  ADOPTION.  309 

of  his  inheritance,  as  saith  the  Apostle,  Rom.  viii,  17.  "  And 
if  children,  then  heirs ;  heirs  of  God,  and  joint  heirs  with 
Christ."  This  agreement  shows  the  propriety  of  calling 
by  the  name  of  adoption,  that  act  of  God,  by  which  he 
receives  believers  into  his  family,  in  the  relation  of  children, 
and  gives  them  a  title  to  the  privileges  of  sons  and  daughters. 

But  notwithstanding  this  agreement  between  divine  and 
human  adoptions,  yet  in  many  points  there  is  a  wide  differ- 
ence. Men  generally  adopt  persons,  because  they  are  des- 
titute of  children  of  their  own.  It  is  therefore,  in  a  certain 
sense,  an  act  of  necessity,  to  gratify  a  desire  to  keep  up  their 
names,  and  have  heirs  to  their  estates  ;  but  no  such  reason 
can  be  attributed  to  God.  Men  adopt  persons  on  account  of 
some  amiableness,  which  they  suppose  in  them,  and  which 
has  prepossessed  them  in  their  favour ;  or  because  they  are 
peculiar  objects  of  pity;  or  on  account  of  some  near  relation. 
But  no  such  motive  can  properly  be  attributed  to  God.  For 
all  mankind  are  by  nature  equally  related  to  him,  as  his 
creatures ;  and  all  are  by  nature  in  the  same  sinful,  guilty, 
and  ruined  state.  Men  who  adopt,  can  bestow  on  the 
adopted,  their  name,  titles,  and  estate ;  but  they  cannot  give 
them  a  filial  disposition ;  but  the  Lord  is  able  to  impart,  and 
does  give  a  filial  temper  to  all  whom  he  adopts  into  his 
family.  He  changes  their  hearts,  and  forms  his  image  within 
them.  In  human  adoptions,  many  unforeseen  circumstances 
may  occur  to  disappoint  the  expectations  of  the  adopted, 
with  regard  to  inheritance.  The  adopter  may  change  his 
mind,  and  cast  off  the  adopted ;  or  natural  heirs  may  arise 
to  take  their  place  ;  or  the  inheritance  may  fail ;  but  no  such 
disappointment  can  occur  to  the  adopted  children  of  God. 
"  With  him  is  no  variableness,  neither  shadow  of  turning.'' 
James  i.  17.  "  The  gifts  and  calling  of  God  are  without 
repentance."  Rom.  xi.  29.  To  those  whom  the  Lord 
adopts,  the  inheritance  is  sure.  In  human  adoptions,  the 
adopted,  for  the  most  part,  must  wait  for  the  death  of  the 
adopter,  before  he  can  receive  the  inheritance;  but  this  is  not 
the  case  in  the  divine  adoption. 

The  privileges  of  the  adopted  children  of  God  are  many. 

They  may  be  included  under  the  following  particulars, 
viz.  instruction,  provision,  protection,  the  spirit  of  adoption, 
and  heirship. 

1.  Instruction.  This  is  one  of  the  privileges  of  a  child 
who  has  a  good  Father.  This  privilege  the  children  of  God 
enjoy  in  consequence  of  their  relation  to  him  as  their  Father. 


310  ADOPTION.  CH.  XXXVII.] 

The  Lord  will  give  them  the  means  of  instruction  in  divine 
things  ;  he  will  excite  within  them  desires  to  improve  these 
means ;  and  he  will  enlighten  their  minds  by  his  Spirit,  to 
receive  the  knowledge  of  spiritual  and  eternal  things.  The 
near  relation  of  Father,  which  God  sustains  to  believers,  se- 
cures to  them  the  blessing  of  spiritual  instruction,  and  he  has 
also  promised  this  blessing.  Is.  liv.  13.  "  All  thy  children 
shall  be  taught  of  the  Lord."  Mic.  iv.  2.  "  He  will  teach  us 
of  his  ways,  and  we  will  walk  in  his  paths."  Heb.  x.  16. 
"  I  will  put  my  laws  into  their  hearts,  and  in  their  minds 
will  I  write  them."  John  vi.  45.  "  They  shall  be  all  taught 
of  God."  And  John  xvi.  13.  "  When  he,  the  Spirit  of  truth 
is  come,  he  will  guide  you  into  all  truth," 

2.  Another  privilege  of  the  adopted  children  of  God,  is 
provision.  This  is  a  privilege  which  the  children  of  good 
earthly  parents  enjoy.  And  as  the  kind  earthly  parent  pro- 
vides for  his  child,  so  will  the  Lord  make  ample  provision 
for  his  adopted  children.  He  will  provide  for  them  a  tem- 
poral support ;  for  godliness  has  the  promise  of  the  life  that 
now  is.  It  is  true,  the  Lord  does  not,  for  the  most  part,  be- 
stow upon  his  children  a  great  abundance  of  what  are  called 
the  good  things  of  this  life  ;  but  it  is  because  what  he  does 
bestow,  is  more  conducive  to  their  happiness  than  a  greater 
abundance  would  be.  He  gives  that  which  is  best  for  them  ; 
and  this  is  for  the  most  part  a  competency.  And  he  also 
makes  provision  for  their  spiritual  necessities.  By  his  word, 
ordinances,  providences,  and  Spirit,  he  feeds  their  souls,  and 
supplies  their  spiritual  wants.  For  we  read  in  his  word,  Ps. 
xxxiv.  10,  "  They  that  seek  the  Lord  shall  not  want  any 
good  thing."  Ps.  Ixxxiv.  11.  "  No  good  thing  will  he  with- 
hold from  them  that  walk  uprightly."  Ps.  cvii.  9.  "  He 
satisfieth  the  longing  soul,  and  filleth  the  hungry  soul  with 
goodness."  Mat.  v.  6.  "  Blessed  are  they  which  do  hunger 
and  thirst  after  righteousness  ;  for  they  shall  be  filled." 

3.  Another  privilege  of  the  adopted  children  of  God  is 
protection.  This  is  a  privilege  which  a  child  receives  from 
a  good  earthly  parent.  The  tender  parent  watches  over  his 
beloved  child  with  solicitous  care ;  and  when  danger  threat- 
ens, his  arm  is  extended  for  its  protection  and  defence.  And 
will  not  God  grant  this  blessedness  to  his  adopted  children? 
He  certainly  will.  In  a  watchful  care  over  believers,  and  a 
readiness  to  protect  and  defend  them  when  in  danger,  he  far 
exceeds  the  best  of  earthly  parents.  He  exercises  the  most 
tender  care,  suited  to  their  state,  over  his  weaker  children. 


CH.  XXXVII.]  ADOPTION.  311 

Is.  xl.  11.  "  He  shall  gather  the  lambs  with  his  arm,  and 
carry  them  in  his  bosom."  Is.  xlii.  3.  "  A  bruised  reed  shall 
he  not  break,  and  the  smoking  flax  shall  he  not  quench." 

To  all  his  children,  he  says,  Is.  xliii.  1,2.  "Fear  not.  When 
thou  passest  through  the  waters,  I  will  be  with  thee ;  and 
through  the  rivers,  they  shall  not  overflow  thee  ;  when  thou 
walkest  through  the  fire,  thou  shalt  not  be  burned ;  neither 
shall  the  flame  kindle  upon  thee."  Is.  liv.  17.  "  No  weapon 
that  is  formed  against  thee  shall  prosper;  and  every  tongue 
that  shall  rise  against  thee  in  judgment  thou  shalt  condemn. 
This  is  the  heritage  of  the  servants  of  the  Lord."  In  his 
word,  he  points  out  to  his  children  the  dangers  to  which 
they  are  exposed,  and  warns  them  to  guard  against  them. 
He  gives  his  Spirit  to  dwell  in  them,  to  weaken  those  cor- 
ruptions which  would  excite  them  to  sin  ;  and  to  strengthen 
their  graces  to  enable  them  to  war  against,  and  subdue  their 
corruptions.  When  they  wander  from  the  path  of  duty  into 
forbidden  and  dangerous  paths,  he  tenderly  expostulates  with 
them  ;  and  if  this  is  not  effectual,  he  will  in  kindness  chas- 
tise them,  and  thus  reclaim  them  from  their  dangerous  ways. 
He  will  restore  their  souls,  and  lead  them  in  paths  of  righte- 
ousness for  his  name's  sake.  "  He  shall  give  his  angels 
charge  over  thee,  to  keep  thee  in  all  thy  ways.  They  shall 
bear  thee  up  in  their  hands,  lest  thou  dash  thy  foot  against  a 
stone."  Ps.  xci.  11,  12.  "The  angel  of  the  Lord  encamp- 
eth  round  about  them  that  fear  him,  and  delivereth  them." 
Ps.  xxxiv.  7.  "  Are  they  not  all  ministering  spirits,  sent  forth 
to  minister  for  them  who  shall  be  heirs  of  salvation."  Heb. 
i.  14.  He  overrules  the  machinations  of  their  enemies  for 
their  good.  For  "  all  things  work  together  for  good  to  them 
that  love  God."  Rom.  viii.  28.  "  He  hath  said,  I  will  never 
leave  thee,  nor  forsake  thee.  So  that  we  may  boldly  say, 
the  Lord  is  my  keeper,  and  I  will  not  fear  what  man  shall  do 
unto  me."  Heb.  xiii.  5,  6.  And  even  when  his  children 
are  called  to  encounter  the  last  enemy  death,  he  still,  with  a 
paternal  care,  watches  over  and  protects  them. 

4.  Another  privilege  of  the  children  of  God,  is  the  Spirit 
of  adopllm.  This  privilege  we  are  taught,  Rom.  viii.  15. 
"  Ye  have  not  received  the  spirit  of  bondage  again  to  fear; 
but  ye  have  received  the  Spirit  of  adoption,  whereby  we 
cry,  Abba,  Father."  And  also  Gal.  iv.  6.  "  Because  ye  are 
sons,  God  hath  sent  forth  the  Spirit  of  his  Son  into  your 
hearts,  crying,  Abba,  Father."  By  the  Spirit  of  adoption, 
as  opposed  to  the  spirit  of  bondage,  we  may  understand  a 


312  ADOPTION.  [CH.  XXXVII. 

filial  spirit,  which  God  gives  to  his  adopted  children.  The 
spirit  of  bondage  is  that  of  a  servant,  who  looks  upon  God 
as  an  austere  and  hard  master,  and  who  is  moved  to  his  ac- 
tions from  a  principal  of  fear ;  but  the  spirit  of  adoption  is 
that  of  a  son  who  looks  upon  God  as  a  kind  parent,  and  who, 
with  a  filial  affection,  obeys  from  the  principle  of  love  ;  and, 
with  a  child-like  disposition,  approaches  God  as  a  Father, 
and  cries,  Abba,  Father,  or  Father,  Father.  In  the  children 
of  God,  the  Holy  Spirit  dwells,  and  enlightens  them  into  a 
knowledge  of  the  character  of  God,  forms  his  graces  within 
them,  bears  witness  with  their  spirits  that  they  are  the  chil- 
dren of  God,  helps  their  infirmities  in  prayer,  and  excites 
within  them  a  liberty,  whereby  with  a  humble,  child-like 
boldness  and  confidence,  they  draw  nigh  into  the  presence 
of  God,  as  a  Father.  The  good  child  has  the  liberty  of 
nearness  of  access  to  his  kind  Father.  He  may  use  fami- 
liarity with  him,  address  him  as  an  unfeigned  friend  in  whom 
he  can  put  confidence,  and  tell  him  his  wants  and  distresses 
with  a  confident  expectation  of  his  sympathy,  and  also  of  his 
assistance,  if  it  be  in  his  power  to  afford  it.  This  is  a  pri- 
vilege which  the  people  of  God  may  eminently  enjoy. 
They  may  have  nearness  of  access  to  God  as  a  Father  ;  they 
may  come  with  humble  boldness  to  the  throne  of  his  grace ; 
they  may  approach  him  as  a  friend  in  whom  they  can  place 
unbounded  confidence ;  and  tliey  may  freely  tell  him  their 
wants  and  distresses,  with  confident  expectation  that  he  will 
hear  them,  and  do  what  is  best  for  them. 

5.  We  mention  one  other  privilege  of  adoption,  and  that 
is  heirship.  As  the  children  of  earthly  parents  inherit  their 
father's  estates;  so  the  children  of  God  are  heirs  of  the  hea- 
venly inheritance.  As  we  read,  Rom.  viii.  17,  "  If  chil- 
dren, then  heirs  ;  heirs  of  God,  and  joint  heirs  with  Christ." 
And  Gal.  iv.  7,  "  If  a  son,  then  an  heir  of  God  through  Christ." 
The  children  of  God  are  heirs  of  an  inheritance  which  is 
incorruptible,  undefiled,  and  that  fadeth  not  away  ;  of  a  king- 
dom prepared  for  them  from  the  foundation  of  the  world  ;  of 
a  crown  of  righteousness ;  and  of  an  exceeding  and  eternal 
weight  of  glory.  Such  is  the  description  which  the  Scrip- 
tures give  of  the  inheritance,  which  awaits  the  children  of 
God.  But  all  these  descriptions  are  insufficient  to  convey 
to  us  a  full  idea  of  the  reality.  For  the  apostle  John  says : 
1  John  iii.  2,  "  Beloved,  now  are  we  the  sons  of  God ;  and 
it  doth  not  yet  appear  what  we  shall  be." 


313 
CHAPTER  XXXVIII. 

SANCTIFICATION* 

The  Saviour  is  called  Jesus,  because  he  saves  his  people 
from  their  sins.  He  came  into  our  world,  not  to  be  the 
ininister  of  sin;  or  to  encourage  men  to  go  on  in  sin»  that 
grace  might  abound  ;  for  this  would  have  been  dishonourable 
to  the  divine  character.  But  he  came,  and  "  gave  himself 
for  us,  that  he  might  redeem  us  from  all  iniquity,  and  purify 
unto  himself  a  peculiar  people,  zealous  of  good  works." 
Tit.  ii.  14.  He  came,  not  only  to  procure  the  pardon  of 
sin,  and  free  men  from  condemnation ;  but  also  to  deliver 
them  from  the  love,  the  reigning  power,  and  the  practice  of 
sin  ;  to  conform  them  to  the  image  of  God,  and  make  them 
obedient  subjects  of  his  government;  and  to  fit  them  for  the 
enjoyment  of  the  happiness  of  heaven.  This  he  does  in  the 
work  of  sanctijication. 

The  doctrine  of  sanctification  is  stated  in  our  Catechism, 
in  the  answer  to  the  35lh  question. 

"  TFIiat  is  sanctification  .^" 

"  Sanctification  is  the  work  oj  GocVsfree  grace,  ivhereby 
we  are  renewed  in  the  whole  man,,  after  the  image  of  God, 
and  are  enabled  more  and  more  to  die  unto  sin,  and  live 
unto  righteousness.'^^ 

Man,  by  the  fall,  though  he  lost  none  of  his  natural  facul- 
ties, nevertheless  lost  the  holy  qualities  with  which  these 
faculties  were  endued;  and  which  constituted  the  image  of 
God,  in  which  he  was  created.  Before  the  fall,  his  under- 
standing was  spiritually  illuminated  ;  his  will  was  righteous, 
and  wholly  inclined  to  choose  the  right,  and  refuse  the 
wrong ;  his  affections  were  holy ;  and  the  members  of  his 
body  were  yielded  as  instruments  of  righteousness  unto  God. 
But  by  the  fall,  the  image  of  God  was  destroyed.  The  un- 
derstanding of  man  became  darkened ;  his  will  became 
wholly  inclined  to  disobedience ;  his  affections  were  alien- 
ated from  God  ;  and  the  members  of  his  body  were  yielded 
as  instruments  of  unrighteousness  unto  sin.  Sanctification 
consists  in  restoring  the  whole  man,  soul  and  body,  from 
these  ruins  of  the  fall,  and  renewing  him  after  the  image 
of  God. 

This  work  is  begun  in  regeneration,  which  is  called  initial 
sanctification.  In  regeneration,  the  principle  of  spiritual  life 
27 


314  SANCTIFICATION.  [cH.  XXXVIII. 

is  implanted.  The  image  of  God  is  formed  within  the  soul. 
The  man  "  is  renewed  in  knowledge  after  the  image  of  him 
that  created  him,"  and  "  after  God  is  created  in  righteous- 
ness and  true  holiness."  Thus  he  is  fitted  to  live  a  new 
life.  In  sanctification,  this  work,  which  was  begun  in  rege- 
neration, is  carried  on. 

Sanctification  consists  of  two  parts,  viz  :  mortification  and 
vivificution.  The  former  is  dying  unto  sin,  the  latter  is 
living  unto  righteousness. 

1.  Mortification.  This  has  for  its  object,  the  corrupt  pro- 
pensities of  human  nature.  These  unitedly  are,  in  Scrip- 
ture, called  the  old  man,  of  which,  particular  corruptions  are 
the  members.  And  as  mortification,  in  a  literal  sense,  im- 
pairs and  destroys  a  natural  body,  so  the  term  is  used  in 
religion,  to  express  the  weakening  and  destruction  of  the 
sinful  propensities  of  the  Christian. 

Mortification  is  a  duty,  frequently  enjoined  upon  Chris- 
tians, in  the  Scriptures.  "If  ye,  through  the  Spirit,  do 
mortify  the  deed.s  of  the  body,  ye  shall  live."  Rom.  viii.  13. 
"  Mortify  therefore  your  members  which  are  upon  the  earth; 
fornication,  uncleanness,  inordinate  affection,  evil  concupi- 
scence, and  covetousness,  which  is  idolatry."  Col.  iii.  5. 
The  same  duty  is  frequently  taught  and  enjoined  under 
other  figures,  such  as  crucifixion,  renouncing  the  service  of 
a  master,  and  cutting  off"  and  plucking  out  an  ofi'ending  mem- 
ber, as  in  the  following  passages.  '*  Our  old  man  is  cruci- 
fied with  hira,  that  the  body  of  sin  might  be  destroyed,  that 
henceforth  we  should  not  serve  sin.  Let  not  sin  therefore 
reign  in  your  mortal  body,  that  ye  should  obey  it  in  the  lusts 
thereof.  Neither  yield  ye  your  members  as  instruments  of 
unrighteousness  unto  sin."  Rom.  vi.  6,  12,  13.  "  They 
that  are  Christ's  have  crucified  the  flesh  with  the  affections 
and  lusts."  Gal.  v.  24.  "  If  thy  hand  offend  thee,  cut  it 
off":  it  is  better  for  thee  to  enter  into  life  maimed,  than  having 
two  hands  to  go  into  hell,  into  the  fire  that  never  shall  be 
quenched.  And  if  thy  foot  offend  thee,  cut  it  oflf;  it  is 
better  for  thee  to  enter  halt  into  life,  than  having  two  feet,  to 
be  cast  into  hell.  And  if  thine  eye  ofl'end  thee,  pluck  it  out : 
it  is  better  for  thee  to  enter  into  the  kingdom  of  God  with 
one  eye,  than  having  two  eyes,  to  be  cast  into  hell  fire." 
Mark  ix.  43,  &c.  In  proof  and  illustration  of  the  same  doc- 
trine, is  that  declaration  of  our  Saviour,  Mat.  xvi.  24,  "  If 
any  man  will  come  after  me,  let  him  deny  himself,  and  take 
up  his  cross  and  follow  me." 


CH.  XXXVIII.]  SANCTIFICATION.  315 

Many  individuals,  and  even  whole  religious  societies, 
have  entertained  very  erroneous  sentiments  on  the  subject  of 
Christian  mortification,  supposing  that  it  consisted  in  tor- 
turing the  body,  performing  long  and  expensive  pilgrimages, 
and  abstaining  from  lawful  gratifications,  and  the  like.  But 
Christian  mortification  is  something  very  different  from  any 
of  these,  and  to  the  carnal  mind  far  more  difficult.  For  such 
is  the  nature  of  mankind,  their  love  of  sin,  and  their  aversion 
to  holiness,  that  it  would  be  far  easier  to  persuade  them  to 
part  with  their  property  to  purchase  a  seat  in  heaven  ;  or  to 
go  on  a  pilgrimage  to  the  holy  land ;  or,  in  various  ways,  to 
torture  their  bodies  to  do  penance  for  their  sins,  than  to  per- 
suade them  to  submit  to  Christian  mortification.  For  men 
have  persuaded  thousands  to  do  the  former ;  but  to  the  latter 
no  man  ever  yet  persuaded  another,  without  the  accompa- 
nying power  of  the  Holy  Spirit. 

Christian  mortification  consists  in  denying  ourselves  sin- 
ful gratifications,  or  indulgence  in  those  things  which  are 
displeasing  to  God,  and  which  are  forbidden  in  his  word. 
The  Christian,  though  he  has  grace  implanted  in  his  heart, 
has  still  within  him  the  principles  of  sin.  These  are  deno- 
minated in  Scripture  the  flesh  that  lusteth  against  the  Spirit, 
a  law  in  the  members  warring  against  the  law  of  the  mind, 
the  old  man,  and  members  of  a  body.  These  remaining 
corruptions  prompt  the  Christian  to  sin.  Christian  mortifi- 
cation, is  denying  these  corrupt  propensities,  refusing  to 
obey  them,  watching  against  their  motions,  and  endeavour- 
ing to  weaken  their  influence,  get  the  complete  mastery  over 
them,  and  exclude  them  from  the  soul. 

This  is  a  difficult  work,  as  the  figures  employed  to  repre- 
sent it  clearly  teach.  Inward  corruptions  are  strong,  and 
numerous  temptations  are  presented  from  without,  to  call 
them  into  exercise.  Effectually  to  resist,  and  not  only  to 
resist,  but  also  to  weaken,  and  finally  overcome  our  corrup- 
tions, is  a  difficult  work,  and  is,  in  Scripture,  aptly  called  a 
warfare. 

Christian  mortification,  has  for  its  object  all  the  sinful  pro- 
pensities of  human  nature.  It  is  not  merely  a  disallowance 
of  this  or  that  particular  sin  ;  but  it  respects  every  sin,  even 
those  that  are  as  dear  to  us  as  a  right  eye,  or  a  right  hand. 
And  they,  whose  warfare  against  their  corruptions  is  partial, 
and  not  universal ;  and  who,  while  they  reform  themselves 
in  some  particulars,  and  deny  themselves  some  smaller  sinful 
gratifications,  nevertheless  indulge  themselves  in  those  sins. 


316  SANCTIFICATION.  [CH.  XXXVIII. 

on  which  their  hearts  are  naturally  more  set,  cannot  be  the 
people  of  God.  For  God's  people  hate  all  sin,  and  have 
respect  unto  all  God's  commandments. 

Christian  mortification,  is  esteemed,  by  the  wicked,  a 
gloomy  exercise.  And  so  it  would  be  to  the  unregenerate, 
if  it  were  possible  for  them  to  practise  it.  The  reason  is 
obvious.  An  unrenewed  person,  supremely  loves  sin,  and 
dislikes  holiness.  But  the  case  is  different  with  the  Chris- 
tian. His  heart  has  been  changed,  and  grace  reigns  therein  ; 
and  this  leads  him  to  hate  siii,  and  to  love  and  delight  in 
holiness.  His  opinion  of  the  nature  of  true  happiness,  and 
of  what  courses  afford  it,  is  changed.  And  hence  a  life  of 
mortification  of  sin  is  only  denying  himself  those  things, 
which,  though  prompted  to  them  by  his  remaining  depravity, 
he  habitually  disapproves  of  and  hates.  And  therefore,  diffi- 
cult as  is  the  duty  of  self-denial,  the  Christian  derives  happi- 
ness from  the  performance  of  it;  and  this  too  exceeding  that 
Avhich  carnal  men  derive  from  the  indulgence  of  their  sinful 
propensities. 

2.  The  other  branch  of  sanctification,  to  the  consideration 
of  which  we  now  proceed,  is  called  vivijication,  or  living 
unto  righteousness.  This  is  taught  by  all  those  numerous 
passages  of  Scripture,  which  inculcate  upon  the  Christian 
practical  holiness  and  growth  in  grace.  As  mortification  has 
for  its  object  all  that  God  forbids,  so  vivification  has  for  its 
object  all  that  God  requires  ;  and  consists  in  living  in  obedi- 
ence to  his  commands.  Conformity  in  tl;e  life  to  the  will  of 
God,  or  practical  holiness,  is  essential  to  the  character  of  the 
true  Christian.  It  is  not  enough  to  abstain  from  what  God 
forbids.  This  is  important  and  necessary  ;  but  it  is  equally 
necessary  to  do  what  he  requires.  And  the  obedience  of  the 
true  Christian  must  be  universal ;  that  is,  it  must  extend 
unto  all  God's  commandments.  The  language  of  the  truly 
sanctified  heart  is,  all  that  the  Lord  hath  spoken,  I  will  do. 
As  mortification  has  respect  to  all  sin,  so  vivification  has  re- 
spect to  all  duty.  And  he  who  selects  those  commandments 
which  he  esteems  easy,  and  performs  them ;  while  he  ne- 
glects others  more  difficult,  which  cross  his  selfish  interests, 
humble  his  pride,  and  expose  him  to  the  sneers  of  the  world, 
acts  inconsistently  with  the  Christian  character.  Such  a 
person  endeavours  to  serve  two  masters,  God  and  Mammon  ; 
but  Christ  will  disown  him.  The  truly  sanctified  person 
renders  a  universal  obedience  to  God's  commandments.  He 
has  respect,  not  merely  to  some,  but  to  them  all.    His  desire 


CH.  XXXVni.]  SANCT1FICA.T10N.  '    317 

is  to  know  his  duty ;  and  when  he  knows  it,  if  grace  is  in 
exercise,  he  will  not  excuse  himself  because  the  duty  is  diffi- 
cult, or  because  it  might,  perhaps,  retard  his  temporal  pros- 
perity, or  because  it  might  render  him  singular  in  the  eyes 
of  others,  and  expose  him  to  their  remarks ;  but  it  will  be 
enough  for  him  to  know  that  it  is  duty.  He  will  leave 
the  event  with  God,  and  set  himself  to  the  performance  of 
the  duty.     And  his  imperfections  will  grieve  him. 

And  here  it  will  be  proper  to  remark,  that  sanctification  is 
not  perfect  in  the  present  life.  Believers  are  not,  in  this 
life,  perfectly  delivered  from  sin ;  neither  do  they  perfectly 
keep  God's  commandments.  Although  they  may  be,  and 
are  sanctified  more  and  more,  yet  their  sanctification  will 
not  be  complete  until  death  separates  the  soul  from  the 
body.  The  imperfection  of  sanctification,  in  the  present 
life,  is  proved  by  several  arguments.  The  Scriptures  une- 
quivocally declare  it  in  such  passages  as  the  following  : 
"  There  is  no  man  that  sinneth  not."  1  Kings  viii.  46. 
"  There  is  not  a  just  man  upon  earth,  that  doeth  good  and  sin- 
neth not."  Eccl.  vii.  20.  "If  we  say,  that  we  have  no 
sin,  we  deceive  ourselves,  and  the  truth  is  not  in  us."  1 
.John  i.  8.  The  same  is  proved  by  what  the  Scriptures  fre- 
quently teach  concerning  two  contrary  principles  of  flesh 
and  spirit,  dwelling  in  believers,  and  causing  a  continual 
conflict  in  their  souls.  Also  by  what  they  record  concern- 
ing the  most  eminent  saints  that  ever  lived.  And  further, 
by  instructing  all  believers  to  pray  daily  for  the  forgiveness 
of  their  sins.  But  notwithstanding,  sanctification  is  not  per- 
fect in  the  present  life,  believers  will  desire  to  be  perfectly 
sanctified,  or  perfectly  freed  from  sin,  and  conformed  to  the 
image  of  God ;  and  their  transgressions  and  imperfections, 
will  cause  them  to  grieve,  and  will  frequently  lead  them  to 
feel,  as  the  apostle  Paul  felt,  when  he  said,  "  O  wretched 
man  that  I  am  !  who  shall  deliver  rae  from  the  body  of  this 
death  ?"  Rom.  vii.  24. 

Sanctification,  in  both  its  branches,  is  a  work  of  God's 
free  grace.  We  are  as  much  dependant  on  divine  power  to 
sanctify  us,  as  to  call  and  regenerate  us  ;  and  there  is  no- 
thing in  the  creature  deserving  the  performance  of  this  work 
within  him.  In  proof  of  this,  the  Scriptures  frequently  as- 
cribe the  work  of  sanctification  to  God,  and  especially  to 
God  the  Holy  Ghost.  As  in  the  following  passages.  Rom. 
viii.  13.  "  If  ye,  through  the  Spirit,  do  mortify  the  deeds 
of  the  body,  ye  shall  live."  1  Cor.  vi.  11.  "Ye  are 
27* 


318  SANCTIFICATION.  [cH.  XXXVIII. 

washed,  ye  are  sanctified,  ye  are  justified,  in  the  name  of 
the  Lord  Jesus,  and  by  the  Spirit  of  our  God."  Gal.  v.  22. 
"  The  fruit  of  the  Spirit  is  love,  joy,  peace,"  &c.  2  Thess. 
ii.  13.  "God  hath  from  the  beginning  chosen  you  to  sal- 
vation, through  sanctification  of  the  Spirit."  And  1  Pet.  i. 
2.  Elect  according  to  the  fore-knowledge  of  God  the  Fa- 
ther, through  sanctification  of  the  Spirit  unto  obedience. 

If  the  Christian,  after  regeneration,  were  left  to  himself, 
no  grace  already  received  would  be  sufiicient  to  enable  him 
to  maintain  an  effectual  warfare  against  his  corruptions,  or 
to  live  in  the  holy  performance  of  required  duties.  His 
lusts  would  soon  reign,  and  he  would  soon  become  their 
willing  slave ;  and  duty  would  soon  be  relinquished,  or  be 
performed  in  a  formal  manner,  without  flowing  from  those 
principles  which  are  necessary  to  constitute  holy  obedience. 
Without  Christ,  we  can  do  nothing.  He  is  the  head,  be- 
lievers are  the  members  ;  he  is  the  vine  they  are  the  branches. 
As  well  might  the  members  live,  cut  off  from  all  communi- 
cation with  the  head,  or  the  branches  severed  from  the  vine, 
as  the  soul  of  the  Christian  continue  spiritually  alive,  sepa- 
rated from  Christ,  and  without  continued  supplies  of  nourish- 
ment and  strength  from  him.  Christ  is  the  source,  whence 
constant  supplies  must  be  drawn.  And  it  is  by  the  Holy 
Spirit  dwelling  in  believers,  and  acting  in  subserviency  to 
Christ,  that  they  receive  from  him  constant  supplies  of 
grace. 

In  carrying  on  the  work  of  sanctification,  the  Spirit  uses 
means,  to  which  it  is  important  we  should  carefully  attend. 
And,  indeed,  we  have  not  the  least  ground  to  expect,  that 
this  work  will  progress,  in  the  neglect  of  the  means  which 
God  hath  appointed  for  this  end. 

The  word  of  God,  read  and  preached,  is  an  important, 
and  the  principal  means  of  sanctification.  "Sanctify  them 
through  thy  truth  :  thy  word  is  truth."  John  xvii.  17.  In 
the  word  of  God,  we  have  pointed  out  what  he  forbids,  and 
what  we  therefore  ought  to  avoid  ;  and  what  he  requires, 
and  what  we  therefore  ought  to  do  ;  and  we  have  numerous 
motives  presented,  to  strengthen  us  against  sin,  and  influence 
us  to  the  performance  of  our  duty. 

The  sacraments,  and  especially  the  Lord's  Supper,  are  also 
means  of  sanctification.  And  so  is  self-examination  ;  and  it 
is  scarcely  possible  that  the  work  of  sanctification  can  pro- 
gress, if  we  are  remiss  in  the  performance  of  this  duty. 
Prayer  and  watchfulness  are  also  important  means ;  for  we 


CH.  XXXVIII.]  SANCTIFICATION.  319 

are  exhorted  to  pray  without  ceasuig,  to  be  instant  in  prayer, 
to  watch  and  pray  that  we  enter  not  into  temptation,  and  to 
ask  that  we  may  receive.  And  I  may  add,  the  Spirit  of 
God  often  uses  afflictions,  to  carry  on  the  work  of  sanctifi- 
cation  in  the  soul.  For  we  read,  Rom.  v.  3,  4,  "  Tribula- 
tion worketh  patience  ;  and  patience  experience  ;  and  ex- 
perience hope."  And  Heb.  xii.  11.  "  No  chastening  for 
the  present  seemeth  to  be  joyous,  but  grievous  :  neverthe- 
less, afterward  it  yieldieth  the  peaceable  fruit  of  righteous- 
ness, unto  them  which  are  exercised  thereby." 

Sanctification  has  sometimes  been  confounded  with  jus- 
tification, but  though  they  are  inseparably  joined  together, 
and  all  who  are  justified  will  be  sanctified,  yet  there  is  an 
important  difl^erence  ;  and  it  may  be  useful  briefly  to  point 
out  this  difference.  Justification  is  an  act  completed  at 
once,  sanctification  is  a  work  which  is  gradually  progressive. 
Justification  is  a  change  of  relation  or  state,  from  that  of 
condemnation  to  that  of  pardon  and  acceptance,  but  confers 
no  real  change  of  nature ;  sanctification  is  a  real  change  of 
nature  from  sinful  to  holy.  The  former  refers  to  guilt,  the 
latter  to  pollution.  In  the  former  sin  is  pardoned,  in  the 
latter  it  is  subdued.  And  the  first  is  equal  in  all,  and  per- 
fect at  once,  the  last  is  in  different  degrees  in  different  per- 
sons, and  perfect  in  none  in  this  life. 


CHAPTER  XXXIX. 

REPENTANCE. 

In  our  Shorter  Catechism,  the  doctrine  of  Repentance  is 
placed  after  the  ten  commandments.  But  in  the  Larger 
Catechism,  it  immediately  follows  sanctification,  with  which 
it  has  an  intimate  connexion,  and  of  which,  as  it  is  habitually 
exercised  by  the  Christian,  it  is  properly  a  branch.  It  is 
therefore  introduced  in  this  place,  in  this  system. 

The  word  in  the  original,  which  we  render  repentance, 
literally  signifies  a  change  of  mind. 

Repentance  is  sometimes  attributed  to  God,  as  in  the  fol- 
lowing texts.  Gen.  vi.  6.  "  It  repented  the  Lord  that  he 
had  made  man  on  the  earth,  and  it  grieved  him  at  his  heart." 
1  Sam.  XV.  11.  "  It  repenteth  me  that  I  have  set  up  Saul 
to  be  king."     2  Sam.  xxiv.   16.     "  And  when  the  angel 


320  REPENTANCE.  [CH.  XXXIX. 

stretched  out  his  hand  upon  Jerusalem  to  destroy  it,  the 
Lord  repented  him  of  the  evil."  And  Jon.  iii.  10.  "  God 
repented  of  the  evil  that  he  had  said  that  he  would  do  unto 
them,  [the  Ninevites]  and  he  did  it  not." 

These  and  similar  texts  must  be  understood  in  a  sense 
consistent  with  the  foreknowledge  and  immutability  of  God  ; 
for  "  he  knoweth  all  things."  1  John  iii.  20.  "  Declaring 
the  end  from  the  beginning,  and  from  ancient  times  the  things 
that  are  not  yet  done."  Is.  xlvi.  10.  And  he  changelh  not; 
with  him  "  is  no  variableness,  neither  shadow  of  turning." 
James  i.  17.  "  God  is  not  a  man,  that  he  should  lie,  neither 
the  son  of  man  that  he  should  repent,"  Num.  xxiii.  19. 
Repentance  therefore,  in  the  literal  meaning  of  the  word,  or 
in  the  sense  in  which  it  belongs  to  men,  cannot  be  applied 
to  God. 

In  the  texts  quoted,  God  is  to  be  considered  as  speaking 
after,  the  manner  of  men,  and  adapting  his  language  to  our 
finite  understandings.  No  change  of  mind  is  meant,  only  a 
change  of  that  course  of  conduct,  which  he  appeared  to  us 
to  be  pursuing,  and  which  we  expected  he  would  continue 
to  pursue.  When  men  change  their  conduct  in  any  parti- 
cular pursuit,  it  is  supposed  they  have  changed  their  minds, 
or  repented  of  their  former  course.  And  we  become  so 
accustomed  to  connect  a  change  of  mind  with  a  change  of 
external  conduct,  that  when  God  changes  the  aspects  of  his 
providential  dispensations  towards  his  creatures,  the  word 
repentance  is  used  to  express  it ;  although  no  change  has 
actually  taken  place  in  the  divine  mind,  and  the  Lord  pur- 
sues the  same  course  he  had  purposed  from  the  beginning. 

Repentance,  as  applied  to  men,  is  the  exercise  of  a  sin- 
ner, and  always  supposes  sin.  "  I  am  not  come  (said  the 
Saviour)  to  call  the  righteous,  but  sinners  to  repentance." 
Mat.  ix.  13. 

In  the  Scriptures,  we  find  two  kinds  of  repentance  spoken 
of.     One  has  been  named  legal.,  and  the  other  evangelical. 

Legal  repentance  is  so  called,  because  it  arises  from  the 
law  threatening  the  sinner  with  punishment.  The  cause  of 
this  kind  of  repentance  is  a  fear  of  misery.  Legal  penitents 
may  feel  a  sorrow  for  sin  ;  but  it  is  only  because  it  leads  to 
misery.  They  are  afraid  of  being  punished  for  their  sins, 
and  therefore  they  are  distressed,  reform,  and  do  many 
things.  The  reformation  connected  with  this  repentance  is 
generally  transient.  For  as  soon  as  the  clamours  of  con- 
science are  silenced,  and  the  lively  impressions  of  fear  of 


CH.  XXXIX.]  REPENTANCE.  321 

punishment  are  worn  away,  such  penitents  generally  return 
again  to  their  former  evil  courses,  and  to  the  willing  service 
of  sin,  which  was  always  their  supreme  delight. 

And  many,  we  have  reason  to  believe,  who  are  now  in 
eternal  misery,  were  once  the  subjects  of  this  kind  of  repent- 
ance. Cain  was  filled  with  anguish,  and  no  doubt  with  sor- 
row, for  what  he  had  done ;  because  it  brought  down  the 
vengeance  of  God  upon  his  head.  Pharaoh  often  relented, 
when  the  judgments  of  God  lay  heavily  upon  him,  and  pro- 
mised obedience,  should  they  be  removed ;  but  as  soon  as 
they  were  taken  away,  he  hardened  his  heart,  and  returned 
again  to  his  sins.  Ahab,  when  threatened  with  the  divine 
judgments,  "  rent  his  clothes,  and  put  sackcloth  upon  his 
flesh,  and  fasted,  and  lay  in  sackcloth,  and  went  softly ;" 
1  Kings  xxi.  27,  and  yet  returned  again  to  his  sins.  And 
Judas  repented  himself,  and  confessed  that  he  had  sinned ; 
and  yet  immediately  hanged  himself,  and  went  to  his  own 
place  ;  and  his  end  was  such,  that  "  it  had  been  good  for 
that  man,  if  he  had  not  been  born."  Mat.  xxvi.  24.  And 
many  persons,  to  this  day,  when  their  consciences  are 
awakened,  and  the  terrors  of  the  law  against  sin,  are  power- 
fully impressed  upon  their  minds,  are  filled  with  a  dread  of 
future  misery,  and  consequently  feel  a  sorrow  for  their  past 
actions,  and  in  some  measure,  for  a  time,  reform  their  exter- 
nal conduct ;  and  yet,  as  soon  as  their  convictions  and  im- 
pressions of  terror  subside,  lose  their  repentance,  and  return 
again  to  their  former  evil  courses. 

This  remark  is  often  exemplified  in  the  sick.  When  they 
consider  their  lives  in  danger,  and  view  death  and  eternity 
as  near,  they  are  filled  with  dread,  they  mourn  over  their 
past  conduct,  and  they  promise  to  amend  their  lives,  and  in 
future  to  devote  themselves  to  the  service  of  God,  provided 
he  will  spare  them  a  little  longer,  and  restore  them  again  to 
health ;  but  frequently  the  event  shows  that  persons  may 
have  all  these  exercises,  and  yet  continue  strangers  to  true 
repentance.  For  true  repentance  is  abiding ;  but  we  fre- 
quently see  persons,  notwithstanding  their  apparently  deep 
remorse  for  their  sins,  and  earnest  promises  of  amendment, 
as  soon  as  they  are  out  of  immediate  danger,  and  their  health 
is  again  restored,  forget  their  remorse  and  their  promises, 
and  return  again  to  their  thoughtlessness,  and  eager  service 
of  sin. 

The  other  kind  of  repentance  is  called  evangelical  and 
unto  life. 


322  REPENTANCE.  [CH.  XXXIX. 

This  repentance  is  defined  in  our  Catechism,  in  the  an- 
swer to  the  eighty-seventh  question. 

"  What  is  repentance  unto  life?" 

•'  Repentance  unto  life  is  a  saving  grace,  whereby  a  si7i- 
ner,  out  of  a  true  sense  of  his  sin,  and  apprehension  of  the 
mercy  of  God  in  Christ,  doth,  with  grief  and  hatred  of  his 
sin,  turn  from  it  unto  God,  with  full  purpose  of,  and  endea- 
vour after  new  obedience." 

Repentance  unto  life,  is  a  saving  grace.  It  is  connected 
with  salvation,  Like  every  other  grace,  it  must  be  the  ex- 
ercise of  a  heart,  renewed  by  the  Spirit  of  God.  Legal 
repentance  may,  and  probably  most  generally  does,  precede 
regeneration,  in  those  who  afterwards  become  evangelical 
penitents ;  but  repentance  unto  life,  is  a  holy  exercise,  and 
the  heart  is  naturally  destitute  of  holiness;  and  therefore  the 
heart  must  be  renewed  to  produce  those  holy  acts  which 
constitute  repentance  unto  life.  The  heart  being  renewed, 
evangelical  repentance  includes — 

1.  A  true  sense  of  sin.  This  supposes  a  knowledge  of 
the  divine  law  ;  "  For  by  the  law  is  the  knowledge  of  sin." 
Rom.  iii.  20.  Sin  is  the  object  of  repentance.  There  must 
therefore  necessarily  be  a  sense  of  sin ;  and  sin  being  a 
transgression  of  the  law,  there  must  be  a  knowledge  of  the 
law  to  have  a  knowledge  of  sin.  In  convincing  the  soul  of 
sin,  the  Holy  Spirit  makes  use  of  the  law.  He  awakens  the 
soul  to  an  attention  to  the  precepts  and  threatenings  of  the 
divine  law.  The  person  thus  awakened,  compares  the  exer- 
cises of  his  heart,  and  the  actions  of  his  life  with  what  the 
law  requires,  and  he  sees  that  he  is  a  transgressor  of  the 
law,  or  a  sinner.  He  hears  the  law  denouncing  curses 
against  the  sinner.  Convinced  that  he  is  a  sinner,  he  there- 
fore justly  concludes,  that  these  curses  are  denounced  against 
him  ;  that  he  is  in  danger  of  eternal  misery ;  and  that  he  is 
now  under  condemnation  to  suffer  the  penalty  of  the  divine 
law.  Thus  far  the  legal  penitent  may  be  convinced  of  sin. 
And  this  sense  of  sin  is  common,  both  to  the  legal  and  evan- 
gelical penitent.  But  there  is  a  further  sense  of  sin,  which 
is  distinguishing,  and  which  is  peculiar  to  the  evangelical 
penitent. 

He  has  a  sense,  not  only  of  the  danger,  but  also  of  the  odi- 
ousness  of  his  sins.  Attending  to  the  divine  law  with  a 
renewed  heart,  he  consents  to  it  that  it  is  good ;  and  conse- 
quently sin,  which  is  a  transgression  of  a  good  law,  must 
appear  to  him  odious,  and  deserving  of  punishment.     And 


CH.  XXXIX.J  REPENTANCE.  323 

convinced  that  he  himself  is  a  sinner,  he  feels  that  he  is  vile 
in  the  sight  of  God,  and  that  he  justly  deserves  his  wrath. 
The  true  penitent  views  his  character  in  some  measure  as  it 
really  is,  though  he  does  not  know  the  half.  For,  "the 
heart  is  deceitful  above  all  things,  and  desperately  wicked ; 
who  can  know  it."  Jer.  xvii.  9.  Tiie  greatest  sense  of  the 
odiousness  of  sin,  and  of  their  own  vileness,  which  the  great- 
est penitents  have  in  this  life,  fall  far  below  the  reality. 

2.  Evangelical  repentance  includes  apprehension  of  the 
mercy  of  God  in  Christ.  Under  the  sense  of  sin  which  has 
been  described,  the  sinner  must  feel  distressed  ;  and  if  a  door 
of  hope  of  deliverance  was  not  opened  to  him,  if  he  could 
not  lose  a  sense  of  his  true  character  and  condition,  and  sink 
back  again  into  insensibility,  he  would  be  driven  to  despair. 
The  Holy  Spirit,  therefore,  in  the  work  of  repentance,  car- 
ries home,  with  power  to  the  soul,  not  only  the  law  to  con- 
vince of  sin,  but  also  the  gospel  for  the  encouragement  of  the 
convinced  sinner.  In  the  gospel,  he  hears  there  is  mercy 
for  the  sinner,  and  he  is  enabled  to  believe  it.  He  hears  in- 
vitations addressed  to  the  sinner  to  return  to  God,  and  pro- 
mises of  pardon  and  acceptance,  made  through  Christ  to  the 
chief  of  sinners,  who  truly  repent  of  their  sins ;  and  he  is 
hereby  encouraged  to  return  to  God.  This  apprehension  of 
the  mercy  of  God  in  Christ,  appears  to  be  essential  to  true 
repentance.  For  an  essential  act  of  true  repentance  is  turn- 
ing to  God  ;  but  if  the  sinner  had  not  a  gleam  of  hope  that 
he  should  find  mercy,  he  certainly  would  not  be  disposed  to 
turn  to  God  ;  but  would  rather  sink  into  despair.  And  since 
mercy  is  offered  to  the  sinner,  only  through  Christ,  he  can 
have  a  just  apprehension  of  the  mercy  of  God  only  through 
the  Saviour. 

3.  Evangelical  repentance  includes  grief  on  account  of 
sin;  and  this  grief  is  accompanied  with  shame,  self-abase- 
ment, and  confession.  The  true  penitent  grieves  for  sin,  not 
only  because  it  has  exposed  him  to  ruin,  but  also  because  it 
has  defiled  him,  and  unfitted  him  for  the  service  and  enjoy- 
ment of  God ;  and  because  it  is  opposed  to  God.  He  grieves 
that  he  has  offended  and  dishonoured  such  a  great,  holy,  and 
merciful  Being,  whose  excellence  rendered  him  infinitely 
worthy  of  his  esteem,  reverence,  and  obedience,  and  whose 
goodness  deserved  his  gratitude.  Especially  he  is  over- 
whelmed with  grief,  under  a  sense  of  his  sins,  as  committed 
against  a  God,  who  has  borne  with  him  so  long  in  his  rebel- 
lion ;  who  gave  his  own  Son  to  die  for  sinners,  and  who  is 


324  REPENTANCE.  [CH.  XXXIX. 

Still,  after  all  his  abuse  of  his  mercy  and  patience,  offering 
him  pardon  and  eternal  life.  His  grief  extends  not  only  to 
gross  acts  of  impiety,  but  to  the  heart,  as  the  fountain  from 
which  these  acts  have  issued.  He  grieves  at  the  disaffec- 
tion of  his  heart  from  God. 

This  grief  is  accompanied  with  shame  and  self-abasement, 
under  a  sense  of  his  guilt,  vileness,  and  unworthiness. 

This  shame  and  this  self-abasement  are  very  forcibly  ex- 
pressed in  the  following  passages.  Ezek.  xvi.  61,  63, 
"  Then  thou  shalt  remember  thy  ways,  and  be  ashamed, 
and  be  confounded,  and  never  open  thy  mouth  any  more  be- 
cause of  thy  shame,  when  1  am  pacified  towards  thee  for  all 
that  thou  hast  done,  sailh  the  Lord  God."  Ezra  ix.  6.  "  O 
my  God,  I  am  ashamed,  and  blush  to  lift  up  my  face  to  thee 
my  God."  Dan.  ix.  7,  8.  "  O  Lord,  righteousness  belong- 
eth  unto  thee,  but  unto  us  confusion  of  faces,  as  at  this  day. 
O  Lord,  to  us  belongeth  confusion  of  face,  because  we  have 
sinned  against  thee."  And  Job  xlii.  6.  "  I  abhor  myself,  and 
repent  in  dust  and  ashes." 

Filled  with  a  sense  of  the  evil  of  sin,  and  with  grief, 
shame,  and  self-abasement  on  account  of  it,  the  true  penitent 
humbly  makes  confession  unto  God.  Formerly  he  neglected 
the  throne  of  grace  without  concern  ;  but  now,  like  Paul, 
"  Behold  he  prayeth."  Acts  ix.  11.  And  in  his  prayer  he 
confesses  his  sins.  Thus  Ezra  did,  "  Our  iniquities  (said 
he)  are  increased  over  our  head,  and  our  trespass  is  grown 
up  unto  the  heavens."  Ezra  ix.  6.  Daniel  also  confessed, 
"  We  have  sinned,  and  have  committed  iniquity,  and  have 
done  wickedly,  and  have  rebelled  even  by  departing  from  thy 
precepts."  Dan.  ix.  5.  The  penitent  prodigal  also  confessed, 
saying,  "  Father,  I  have  sinned  against  heaven,  and  in  thy 
sight,  and  am  no  more  worthy  to  be  called  thy  son."  Luke 
XV.  21.  And  the  penitent  Psalmist  acknowledged  his  trans- 
gression, saying,  "  Against  thee,  thee  only,  have  I  sinned, 
and  done  this  evil  in  thy  sight."  Ps.  li,  4.  And  he  confess- 
ed not  only  his  external  sins,  and  in  particular  the  sin  which 
was  the  immediate  cause  of  his  grief;  but  he  entered  into 
his  heart,  and  made  confession  of  his  original  depravity. 
*'  Behold  I  was  shapen  in  iniquity,  and  in  sin  did  my  mother 
conceive  me."  Ps.  li.  5. 

Every  true  penitent  acts  in  a  similar  manner.  With  grief, 
shame,  and  self-abasement,  he  confesses  his  sins  unto  God; 
and  not  only  his  outward  sins,  but  also  those  of  his  heart, 
and  his  natural  propensity  to  evil.    He  does  not  justify  him- 


CH.  XXXIX.]  REPENTANCE.  335 

self  before  God,  and  arrogantly  assume  merit  for  good  works, 
saying,  with  the  proud  and  self-righteous  Pharisee,  "  God,  I 
thank  thee  that  I  am  not  as  other  men  are."  Luke  xviii.  11. 
But  he  rather  adopts  the  language  of  Job.  "  Behold  I  am 
vile,  what  shall  I  answer  thee  ?  I  will  lay  mine  hand  upon 
my  mouth."  Job  xl.  4.  And  of  Isaiah,  "  We  are  all  as  an 
unclean  thing,  and  all  our  righteousnesses  are  as  filthy  rags." 
Is.  Ixiv.  6.  And  of  the  publican,  who,  "  standing  afar  off, 
would  not  lift  up  so  much  as  his  e3'es  unto  heaven,  but 
smote  upon  his  breast,  saying,  God  be  merciful  to  me  a  sin- 
ner." Luke  xviii.  13.  And  many  are  ready,  with  Paul,  to 
confess  themselves  the  chief  of  sinners;  and  to  suppose  that 
there  is  scarcely  on  the  earth  their  equal  in  vileness  and 
ingratitude. 

4.  Evangelical  repentance  includes  a  hatred  of  sin.  This 
will  naturally  result  from  the  sense  which  the  true  penitent 
has  of  it.  It  could  not  be  otherwise  than  that  he  should  hate 
that  which  appears  hateful  to  him.  Agreeably  to  this,  the 
Psalmist  declared,  "  I  hate  every  false  way."  Ps.  cxix. 
104.  And  Paul  said,  "  What  I  hate,  that  do  L"  Rom.  vii. 
15.  And  Job,  when  he  repented,  abhorred  himself.  Job 
xlii.  6,  because  he  was  defiled  with  sin,  and  of  course  ab- 
horred sin  which  defiled  him.  And  the  penitents  described 
by  Ezekiel,  loathed  themselves  in  their  own  sight,  for  their 
iniquities  and  their  abominations.  Ezek.  xxxvi.  31. 

5.  Once  more,  evangelical  repentance  includes,  or  will  be 
followed  by  a  turning  unto  God,  with  full  purpose  of,  and 
endeavour  after  new  obedience.  Repentance  signifies  a 
change  of  mind,  and  where  there  is  a  change  of  mind,  there 
will  be  a  correspondent  change  of  conduct.  The  penitent 
sinner,  sensible  of  the  evil  of  sin  ;  filled  with  grief,  shame, 
and  self-abasement  on  account  of  his  former  conduct ;  and 
cordially  disapproving  of,  and  hating  his  former  courses,  will 
turn  from  sin.  Thus  penitent  Ephraim  is  represented  as 
saying,  "  What  have  I  to  do  any  more  with  idols."  Hos. 
xiv.  8.  The  true  penitent  forsakes  his  sins,  even  those 
which  have  been  as  dear  to  him  as  a  right  eye  or  a  right 
hand  ;  and  he  turns  unto  the  Lord,  and  unreservedly  devotes 
himself,  soul  and  body,  to  his  service,  to  live  in  obedience 
to  his  will.  Thus  did  the  prodigal ;  he  returned  unto  his 
Father,  with  a  temper  of  submission  to  his  will,  and  of  obe^ 
dience  to  the  laws  of  his  house.  And  John  exhorted  his 
hearers,  "  Bring  forth  fruits  meet  for  repentance*"  Mat.  iii.  8. 

28 


326  REPENTANCE.  [CH.  XXXIX. 

In   short,   where  there  is  true   repentance,  there  is  a  uni- 
versal change  of  temper  and  practice. 

But  there  are  still  remaining  corruptions  which  render  the 
best  obedience  of  the  penitent  imperfect  in  the  present  life, 
and  give  him  cause  of  daily  and  continual  repentance.  And 
although  his  distress  and  fear  of  the  divine  wrath  may  sub- 
side, by  reason  of  the  comforts  of  God's  word  which  are 
afforded  him,  and  his  sense  of  an  interest  in  the  perfect 
righteousness  of  the  Redeemer ;  yet  his  sense  of  the  evil  of 
sin,  of  his  own  vileness,  and  of  the  deceitfulness  and  wick- 
edness of  his  own  heart,  and  his  abhorrence  of  sin,  and  self- 
abasement  on  account  of  it,  will  continue  and  increase  ;  and 
as  long  as  he  is  in  the  world,  he  will  exercise  repentance. 


CHAPTER  XL. 

ASSURANCE. 

«'  Godliness  is  profitable  unto  all  things,  having  promise 
of  the  life  that  now  is,  and  of  that  which  is  to  come."  A 
life  of  true  religion  here,  leads  to  perfect  bliss  and  glory  here- 
after ;  and  it  also  secures  blessings  in  this  life.  While  the 
true  child  of  God  has  here  many  trials,  he  has  also  many 
comforts  ;  and  he  is  far  happier  in  this  world,  than  they  who 
are  destitute  of  religion.  The  spiritual  blessings  of  which 
he  is  made  a  partaker  are  many  and  precious.  These  bles- 
sings we  have  summarily  stated  in  our  Catechism,  in  the 
answer  to  the  thirty-sixth  question. 

"  TVhat  are  the' benefits  ivhich  in  this  life  do  accompany 
or  flow  from  justification,  adoption,  and  sanctificalion  ?'''' 

"  The  benefits  lohich  in  this  life  do  accompany  or  flow 
from  justification,  adoption,  and  sanctification,  are  assu- 
rance of  God^s  love,  peace  of  conscience,  joy  in  the  Holy 
Ghost,  increase  of  Grace,  and  perseverance  therein  to  the 
end.'' 

The  first  benefit  mentioned  in  this  answer  is,  "  assurance 
of  God's  love  ;"  or  what  is  called  assurance  of  hope. 

By  assurance  of  hope  we  are  to  understand  a  well 
grounded  and  full  persuasion,  which  a  person  has,  that  he  is 
in  a  state  of  salvation.  It  is  opposed  to  doubling,  and  ex- 
cludes it.     When  a  person  doubts  of  his  good  estate,  though 


CH.  XL.]  ASSURANCE.  327 

he  may  have  a  prevailing  hope  and  confidence,  he  has  not 
the  assurance  of  hope. 

There  is  a  difference  between  the  assurance  of  hope,  and 
the  assurance  of  faith.  The  man  who  fully  believes,  with- 
out doubt,  that  the  things  revealed  in  the  Scriptures  are  true, 
and  that  God  will  certainly  fulfil  the  promises  and  threaten- 
ings  of  his  word,  has  the  assurance  of  faith.  This  he  may 
have,  and  yet  doubt  of  his  personal  interest  in  the  salvation 
of  the  gospel ;  and  so  not  have  the  assurance  of  hope. 

That  assurance  of  hope  is  attainable  in  the  present  life, 
may  be  proved  by  several  arguments. 

1.  We  are  exhorted,  in  the  Scriptures,  to  examine  ourselves. 
"Let  a  man  examine  himself.  1  Cor.  xi.  28.  "Examine 
yourselves,  whether  ye  be  in  the  faith  ;  prove  your  own 
selves."  2  Cor.  xiii.  5.  The  object  of  self-examination 
evidently  is  self-knowledge ;  and  in  one  of  the  texts  just 
quoted,  it  is  explicitly  stated,  that  the  object  of  self-exami- 
nation is  to  know  whether  we  are  in  the  faith,  and,  of  course, 
whether  we  are  the  children  of  God,  and  have  a  title  to  eter- 
nal life.  The  exhortation  evidently  implies  that  we  may 
certainly  know  whether  we  have  faith  ;  and  if  this  may  be 
known,  it  is  equally  certain  we  may  know,  whether  we  are 
heirs  of  salvation.     And  therefore  assurance  is  attainable. 

2.  We  are  exhorted,  in  the  Scriptures,  to  give  diligence  to 
obtain  assurance.  "And  we  desire  that  every  one  of  you 
do  show  the  same  diligence,  to  the  full  assurance  of  hope 
unto  the  end."  Heb,  vi.  11.  "Brethren,  give  diligence 
to  make  your  calling  and  election  sure."  2  Pet.  i.  10. 
Now,  if  assurance  were  not  attainable,  these  exhortations 
would  be  useless  and  improper. 

3.  God,  by  express  revelation,  made  known  to  many  of 
his  saints  of  old,  their  interest  in  his  love,  and  their  title  to 
everlasting  life.  Of  this  we  have  numerous  instances,  in 
what  the  Lord  said  to  Noah,  Abraham,  Isaac,  Jacob,  Moses, 
Samuel,  David,  and  others  of  the  saints,  whose  history  is 
recorded  in  the  Old  Testament.  And  in  the  New  Testa- 
ment, our  Saviour  spake  to  his  disciples  on  this  subject  in 
the  most  positive  terms.  Hence  we  learn  that  it  is  agree- 
able to  the  divine  will,  that  the  people  of  God  should  be 
assured  of  their  good  estate  ;  and  therefore  we  may  conclude 
that  he  has  made  ample  provision  for  the  attainment  of  this 
blessing  ;  and  that  Christians  may  attain  to  assurance  of  their 
good  estate. 


328  ASSURANCE.  [CH.  XL. 

4.  In  a  number  of  passages  of  Scripture,  it  is  explicitly 
declared  that  the  people  of  God  may  know  whether  they  are 
his  children ;  and  entitled  to  his  favour  and  eternal  life. 
Such  are  the  following : — "  Hereby  we  do  know  that  we 
know  him,  if  we  keep  his  commandments,"  1  John  ii.  3. 
"  We  know  that  we  have  passed  from  death  unto  life,  be- 
cause we  love  the  brethren."  1  John  iii.  14.  "  Hereby 
know  we  that  we  dwell  in  him,  and  he  in  us,  because  he 
hath  given  us  of  his  Spirit.  And  we  have  known  and  believed 
the  love  that  God  hath  to  us."  1  John  iv.  13,  16.  "Let 
us  not  love  in  word,  neither  in  tongue,  but  in  deed  and  in 
truth.  And  hereby  we  know  that  we  are  of  the  truth,  and 
shall  assure  our  hearts  before  him."  1  John  iii.  18,  19. 
"These  things  have  I  written  unto  you  that  believe  on  the 
name  of  the  Son  of  God  ;  that  ye  may  know  that  ye  have 
eternal  life."  1  John  v.  13.  "The  Spirit  itself  beareth 
witness  with  our  spirit,  that  we  are  the  children  of  God." 
Rom.  viii.  16.  In  these  texts,  the  doctrine,  that  assurance 
is  attainable,  is  explicitly  taught. 

5.  We  have  a  number  of  examples  in  Scripture,  of  per- 
sons who  attained  to  the  assurance  of  hope,  which  is  another 
proof  that  this  assurance  is  attainable.  Job  had  assurance, 
when  he  said,  "I  know  that  my  Redeemer  liveth."  Job 
xix.  25,  David  frequently  had  assurance,  as  is  evident  from 
a  number  of  his  Psalms.  The  following  are  some  of  his 
expressions  : — "I  have  set  the  Lord  always  before  me  :  be- 
cause he  is  at  my  right  hand  I  shall  not  be  moved."  Ps. 
xvi.  8.  "  Though  I  walk  through  the  valley  of  the  shadow 
of  death,  I  will  fear  no  evil :  for  thou  art  with  me ;  thy  rod 
and  thy  staff  they  comfort  me.  I  will  dwell  in  the  house  of 
the  Lord  for  ever."  Ps.  xxiii.  4,  6.  "  As  for  me  I  will  be- 
hold thy  face  in  righteousness :  I  shall  be  satisfied  when  I 
awake  with  thy  likeness."  Ps.  xvii.  15.  Paul  also  fre- 
quently spake  in  an  assured  strain.  To  mention  but  a  few, 
out  of  many,  of  his  expressions  in  point.  "  I  live  ;  yet  not 
I,  but  Christ  liveth  in  me  :  and  the  life  which  I  now  live  in 
the  flesh ;  I  live  by  the  faith  of  the  Son  of  God,  who  loved 
me,  and  gave  himself  for  me."  Gal.  ii.  20.  "  For  to  me 
to  live  is  Christ,  and  to  die  is  gain."  Phil.  i.  31.  "I  know 
whom  I  have  believed,  and  I  am  persuaded  that  he  is  able 
to  keep  that  which  I  have  committed  unto  him  against  that 
day."  2  Tim.  i.  12.  "1  have  fought  a  good  fight,  I  have 
finished  my  course,  I  have  kept  the  faith.     Henceforth  there 


CH.  XL.]  ASSURANCE.  329 

is  laid  up  for  me  a  crown  of  righteousness,  which  the  Lord 
the  righteous  Judge  shall  give  me  at  that  day."  2  Tim. 
iv.  7,  8. 

From  the  preceding  arguments,  it  must  be  abundantly  evi- 
dent, that  assurance  of  hope  is  attainable  by  believers  in  the 
present  life. 

And  here  I  would  remark,  that  although  assurance  of 
hope  is  attainable  in  the  present  life  by  the  people  of  God, 
and  has  been  possessed  by  many ;  yet  every  real  child  of 
God  is  not  made  a  partaker  of  this  blessing.  On  the  con- 
trary, we  have  reason  to  believe,  that  many  of  God's  real 
people  live  and  die  without  it.  We  read  in  Scripture  of 
"  the  bruised  reed,"  and  "  the  smoking  flax,"  and  of  those 
"  who  walk  in  darkness  and  have  no  light."  These  were 
the  people  of  God.  Also  in  the  history  of  the  Scripture 
saints,  we  find  some  of  them  frequently  in  darkness,  and 
doubting  of  their  interest  in  the  divine  favour.  And  in  the 
present  day,  there  are  many,  whose  humble  and  circumspect 
lives,  prove  them  to  be  the  people  of  God,  who,  although 
they  have  a  comfortable  hope,  and  are  enabled  to  rejoice  in 
hope  of  the  glory  of  God ;  yet  never  get  entirely  delivered 
from  their  doubts  and  fears. 

Several  reasons  may  be  given,  why  some  obtain  assurance, 
and  others  do  not. 

One  reason  is,  the  sovereignty  of  God,  who  dispenses  his 
blessings  as  he  pleases.  In  subordination  to  this,  other 
reasons  may  be  given.  Some  fail  of  assurance  from  a  con- 
stitutional disposition  to  gloom,  which  leads  them  always  to 
look  at  the  dark  side  of  things,  to  magnify  unfavourable 
appearances,  and  to  write  bitter  things  against  themselves. 
Some  fail  from  manifold  and  frequent  bodily  distempers, 
which  aflect  the  mind,  and  depress  the  animal  spirits ;  and 
this  depression  has  an  influence  on  spiritual  exercises. 
Sometimes  a  failure  arises  from  want  of  a  sufficient  know- 
ledge of  the  gospel  plan  of  salvation,  and  the  character  of 
the  true  Christian,  as  drawn  in  the  word  of  God.  And  most 
generally  it  arises  from  a  want  of  due  diligence  in  the  use  of 
the  appointed  means  of  grace. 

Another  remark,  which  it  will  be  proper  here  to  make, 
is,  that  they  who  have  once  attained  to  assurance,  may 
afterwards  lose  it.  This  we  have  exemplified  in  the  history 
of  David.  The  causes  already  mentioned,  as  operating  to 
prevent  the  attainment  of  assurance,  may  also  operate  to 
suspend  it  after  it  has  been  obtained.  And  in  addition  to 
28* 


33(r  ASSURANCE;.  [CH.  XL. 

these,  the  assured  Christian,  through  the  force  of  temptation, 
may  be  led  into  sin ;  and  this  may  darken  evidence,  and 
cause  God  to  withdraw  the  hght  of  his  countenance. 

One  other  remark,  which  it  will  be  proper  here  to  make, 
is,  notwithstanding  all  Christians  do  not  obtain  assurance, 
yet  it  is  the  duty  of  all  to  seek  after  it.  This  is  evident 
from  passages  already  quoted.  "  Brethren,  give  diligence 
to  make  your  calling  and  election  sure."  2  Pet.  i.  10. 
"  And  we  desire  that  every  one  of  you  do  show  the  same 
diligence  to  the  full  assurance  of  hope  unto  the  end."  Heb. 
vi.  11.  And  it  is  not  only  the  duty  of  Christians  to  seek 
after  assurance,  but  the  possession  of  it  is  their  privilege ; 
and  it  is  a  high  privilege,  which  they  might  generally,  and 
probably  always,  attain  to  in  time,  if  they  would  be  duly 
diligent  in  the  performance  of  the  duties  enjoined  upon  them 
in  the  gospel,  and  the  right  use  of  the  means  appointed  for 
their  growth  in  grace.  And  it  is  not  only  our  affliction 
when  we  come  short  of  assurance,  but  generally  it  is  also 
our  sin ;  because  we  are  not  duly  diligent. 

The  assurance  of  hope  is  not  to  be  obtained  by  immediate 
revelation  from  God.  The  age  of  extraordinary  revelation 
has  ceased.  And,  indeed,  we  are  not  to  suppose  that  the 
saints  who  attained  to  assurance  in  the  days  of  extraordinary 
revelation,  did  ordinarily  attain  to  it  by  means  of  immediate 
revelation  to  them ;  but  rather  in  the  same  way  in  which  we 
are  now  to  obtain  it. 

Nor  is  this  great  blessing  to  be  obtained  by  sudden  im- 
pulses upon  the  mind,  or  by  dreams,  or  visions,  or  supposed 
supernatural  voices,  or  by  any  such  means.  Some  place 
much  dependance  on  these  things ;  but  such  dependance  is 
dangerous.  And  they  who  trust  to  these  things,  will  most 
probably  be  deceived.  The  word  of  God  warrants  no  such 
confidence.  How  are  we  to  know  whether  these  things 
come  from  the  Spirit  of  God,  or  from  an  evil  spirit,  or  from 
our  own  imagination  ?  Undoubtedly  there  can  be  no  other 
rule  than  the  revealed  word  of  God  contained  in  the  Scrip- 
tures. We  must  go  "  to  the  law,  and  to  the  testimony ;  if 
they  speak  not  according  to  this  word,  it  is  because  there  is 
no  light  in  them."  Is.  viii.  20.  It  cannot  be  that  the  Holy 
Spirit  will  contradict  in  dreams,  visions,  and  impulses,  the 
instructions  of  his  word.  Assurance,  therefore,  is  not  to  be 
sought  or  received  in  this  way. 

The  Holy  Scriptures,  and  they  alone,  are  the  medium 
through  which  we  are  to  seek  and  to  obtain  assurance.     In 


CH.  XL.]  ASSURANCE.  331 

this  book  God  has  drawn  the  character  of  those  to  whom 
the  promises  of  life  are  made.  He  has  no  where  said  that 
you  and  I,  calling  us  by  name,  shall  be  saved ;  neither  are 
we  to  expect  him  thus  to  say ;  but  he  has  promised  that 
persons  sustaining  certain  characters  shall  be  saved.  He 
has,  in  his  word,  drawn  characters,  and  made  promises  to 
those  who  sustain  these  characters.  For  instance,  he  has 
promised  that  the  believer  shall  be  saved ;  that  the  penitent 
shall  find  mercy ;  that  the  pure  in  heart  shall  see  him,  and 
that  he  loves  them  that  love  him.  Therefore  to  be  assured 
whether  we  are  interested  in  these  promises,  and  whether 
they  are  made  to  us,  we  must,  in  the  first  place,  be  assured 
that  we  possess  the  character  to  which  these  promises  are 
made.  And  just  so  far  as  we  have  evidence  that  we  possess 
the  character  to  which  the  promises  of  the  gospel  are  made, 
and  no  further,  have  we  a  right  to  hope  that  the  promises 
are  made  to  us.  And  when  this  evidence  is  so  clear  and 
satisfactory,  as  to  leave  no  doubt  in  our  minds  that  we  pos- 
sess the  character  of  the  Christian  ;  and  we  are  not  deceived 
in  regard  to  our  evidences,  we  may  be  assured  of  our  interest 
in  the  promises. 

Hence,  if  we  would  obtain  assurance,  we  must  diligently 
study  the  word  of  God,  and  make  ourselves  acquainted  with 
it;  and  especially  with  all  the  traits  of  the  Christian  charac- 
ter. We  ought  carefully  to  wait  on  God  in  the  use  of  the 
appointed  means  of  grace,  that  thus,  if  we  have  grace,  it 
may  be  strengthened,  and  be  maintained  in  increasing  vigour, 
and  be  the  more  clearly  discerned  by  us.  And  especially, 
we  ought  most  carefully,  and  very  frequently,  to  examine 
ourselves,  and  bring  our  character  to  the  test  of  the  gospel, 
and  prove  it  by  the  character  of  God's  people  there  drawn ; 
and  if,  on  a  fair  and  impartial  examination,  we  find  our  cha- 
racter to  agree  with  that  of  the  people  of  God,  as  drawn  in 
his  word,  we  may  be  assured  that  the  promises  of  the  gos- 
pel are  made  to  us.  And  if  we  would  obtain  assurance,  or 
preserve  it  after  it  is  obtained,  it  becomes  us  habitually  to  act 
in  this  manner.  And  that  assurance,  which,  in  the  present 
day,  is  obtained  in  any  other  way,  than  by  a  careful  compa- 
rison of  our  character  with  the  character  of  the  Christian,  as 
drawn  in  the  word  of  God,  is  not  to  be  cherished.  And  he, 
who  can  confidently  say,  that  he  is  assured  of  his  good  estate, 
while  he  habitually  lives  in  the  neglect  of  self-examination, 
we  have  every  reason  to  believe  is  deceived. 


333 


CHAPTER  XLT. 


PEACE  AND  JOY. 


The  next  benefits  mentioned  in  our  Catechism  as  in  this 
life,  accompanying  or  flowing  from  justification,  adoption 
and  sanctification,  are  "  Peace  of  Conscience,^''  and  "joi/  in 
the  Holy  Ghost." 

The  consideration  of  these  two  benefits,  is  the  object  of 
this  chapter. 

These  blessings  are  the  genuine  fruits  of  justification, 
adoption,  and  sanctification.  But  they  are  not  always  en- 
joyed in  the  same  degree.  Some  Christians  have  more  of 
them  than  others  ;  and  the  same  persons  have  doubtless  more 
of  them  at  one  time  than  another ;  and  there  are  Christians, 
who  sometimes  are  almost,  if  not  altogether  destitute  of 
them. 

I.  Peace  of  conscience.  There  is  a  true,  and  there  is  a 
false  peace,  each  of  which  we  ought  clearly  to  understand ; 
and  between  which  we  ought  carefully  to  distinguish,  lest 
we  mistake  the  latter  for  the  former. 

There  are  those  who  enjoy  peace  of  conscience,  if  it  can 
be  called  by  this  name,  whose  peace  arises  from  insensi- 
bility or  from  infidelity.  Such  are  those  of  whom  we  read, 
Deut.  xxix.  19.  "  And  it  come  to  pass,  when  he  heareth  the 
words  of  this  curse,  that  he  bless  himself  in  his  heart,  say- 
ing, I  shall  have  peace,  though  I  walk  in  the  imagination  of 
mine  heart,  to  add  drunkenness  to  thirst."  And  Ps.  x.  6, 
11.  "He  hath  said  in  his  heart,  I  shall  not  be  moved ;  for  I 
shall  never  be  in  adversity.  God  hath  forgotten:  he  hideth 
his  face,  he  will  never  see  it."  This  is  the  peace  of  a  man 
asleep,  while  his  house  is  on  fire,  and  the  flames  are  swifdy 
seizing  on  every  avenue  of  escape.  It  is  the  peace  of  a  ma- 
niac, who  is  insensible  to  his  own  wrelcliedness.  And  it  is 
the  peace  of  one  atflicted  with  an  incurable  disease,  while 
under  the  operation  of  opium. 

Again,  there  are  those,  who  enjoy  peace  of  conscience, 
whose  peace  arises,  not  so  much  from  insensibiHty,  or  infi- 
delity, as  from  false  notions  about  religion,  and  a  false  hope 
that  they  possess  true  piety.  Such  are  they  whose  hurt  has 
been  healed  slighUy,  and  who  say  to  themselves,  peace, 
peace,  when  there  is  no  peace.  Such  is  the  peace  of  those 
who  are  at  ease  in  Zion,  against  whom  a  wo  is  pronounced. 


CH.  XLI.3  PEACE  AND  JOY.  333 

And  such  is  the  peace  of  the  self-deceiving  hypocrite,  whose 
hope  shall  perish,  and  with  it  his  peace.  There  are  many 
ways  in  which  persons  may  deceive  themselves,  and  be  led 
to  believe  that  they  have  religion,  when  they  have  it  not,  and 
thus  obtain  a  false  peace. 

False  and  true  peace  may  be  distinguished  from  each  other 
by  their  foundations,  and  by  their  effects. 

False  peace  has  for  its  foundation,  insensibility  of  con- 
science, or  infidelity,  or  a  false  hope ;  but  true  peace  sup- 
poses conscience  to  be  in  vigorous  exercise,  and  to  be  rightly 
informed. 

A  man's  conscience  acts  within  him  as  a  judge,  pro- 
nouncing sentence  upon  his  actions,  whether  they  be  right 
or  wrong ;  and  upon  his  state,  whether  it  be  good  or  bad. 
When  conscience  performs  its  office  in  a  wicked  man,  and 
is  rightly  informed,  it  condemns  him,  and  pronounces  his 
state  bad ;  but  in  a  child  of  God,  when  it  is  rightly  informed, 
it  approves  of  his  conduct,  and  pronounces  his  state  good. 
True  peace  arises  from  the  judgment  of  conscience,  pro- 
nouncing the  man  delivered  from  condemnation;  because  he 
evidences,  from  the  temper  of  his  heart,  and  the  actions  of 
his  life,  that  he  is  the  character  to  which  the  promises  of  life 
are  made  by  a  faithful  and  unchanging  God.  True  peace  of 
conscience  necessarily  supposes  the  soul  united  to  Christ  by 
faith,  and  therefore  justified  and  at  peace  with  God.  But  a 
person  may  be  justified,  and  God  be  at  peace  with  him,  and 
yet  he  may  not  have  peace  of  conscience.  To  have  this,  he 
must  know,  or  be  persuaded,  in  a  greater  or  less  degree,  that 
he  is  in  a  justified  state,  and  that  God  is  at  peace  with  him; 
and  this  is  to  be  known  only  from  evidence.  The  best  evi- 
dence of  justification  is  sanctification.  Hence  true  peace 
arises  from  self-examination.  The  person  examines  the  ex- 
ercises of  his  heart  and  the  actions  of  his  life,  and  compares 
them  with  the  character  of  those  with  whom,  according  to 
his  word,  God  is  at  peace.  And  just  so  far  as  they  agree, 
he  has  true  peace  of  conscience.  When  he  sees  that  evi- 
dence is  more  in  his  favour  than  against  him,  hope  predomi- 
nates over  fear,  and  consequently  peace  over  disquietude  of 
conscience.  And  when  he  attains  to  the  full  assurance  of 
hope,  he  then  enjoys  full  peace  of  conscience. 

Thus  a  true  and  a  false  peace  differ  as  to  their  foundation. 
The  latter  is  founded  on  insensibility,  conscience  being  so 
dull  as  to  be  incapable  of  performing  its  office ;  or  upon  un- 
belief or  ignorance,  which  influence  conscience  to  a  wrong 


334  "  PEACE  AND  JOV.  [CH.  XLI. 

judgment.  But  the  former  is  founded  on  the  judgment  of 
conscience,  in  the  vigorous  exercise  of  its  office,  rightly  in- 
formed as  to  the  nature  of  true  evidence,  having  presented 
before  it  scriptural  evidence  that  the  man  is  a  Christian ; 
and,  in  view  of  this  evidence,  passing  judgment,  and  pro- 
nouncing the  man  interested  in  the  divine  favour. 

A  true  and  a  false  peace  differ  also  in  their  effects.  A 
false  peace  is  generally  accompanied  with  a  careless  life. 
And  not  unfrequently,  the  greater  this  peace,  the  more  care- 
less and  profligate,  in  their  lives,  are  the  subjects  of  it.  For 
false  peace  naturally  leads  to  carnal  security,  self-confidence, 
bold  presumption,  and  sometimes  daring  wickedness,  saying, 
"  I  shall  have  peace,  though  I  walk  in  the  imagination  of 
mine  heart,  to  add  drunkenness  to  thirst."  But  true  peace 
of  conscience  is  always  accompanied  with  an  upright  life. 
It  begets  watchfulness  instead  of  carnal  security  ;  a  conti- 
dence  only  in  the  Lord,  instead  of  self-confidence ;  a  holy 
fear,  instead  of  presumption  ;  and  diligence  in  duty,  instead 
of  sloth. 

Further,  a  false  peace  frequently  fails  in  the  hour  of  trial. 
But  external  circumstances  cannot  destroy  the  peace  of  the 
true  Christian,  as  long  as  he  keeps  his  conscience  void  of 
offence.  But  whilst  the  billows  of  affliction  roll  against  him 
without,  confident  of  an  interest  in  the  divine  favour,  he  is 
tranquil  within.  And  not  unfrequently,  in  seasons  of  the 
greatest  outward  trials,  the  Christian  has  the  greatest  peace 
of  conscience.  The  blessedness  of  true  peace  of  conscience 
is  very  great.  "  A  wounded  spirit  who  can  bear  ?"  Prov. 
xviii.  14.  The  soul  must  be  destitute  of  comfort,  while  con- 
science accuses  and  condemns.  They  who  have  experienced 
the  uneasiness  and  torment  produced  by  an  accusing  con- 
science, will  bear  testimony  to  the  blessedness  of  having  a 
mind  at  rest,  and  an  approving  conscience. 

This  peace  of  conscience  is  one  of  the  benefits  of  true 
religion  in  this  life.  This  appears  from  the  following  texts. 
Ps.  cxix.  165.  "  Great  peace  have  they  which  love  thy 
law."  Prov.  iii.  17.  "  Her  ways  are  ways  of  pleasantness, 
and  all  her  paths  are  peace."  John  xiv.  27.  "  Peace  I  leave 
with  you,  my  peace  I  give  unto  you  ;  not  as  the  world  giveth, 
give  I  unto  you.  Let  not  your  heart  be  troubled,  neither  let 
it  be  afraid."  Rom.  viii.  6.  "  To  be  spiritually  minded  is 
life  and  peace."  Rom.  xiv.  17.  "  The  kingdom  of  God  is 
righteousness  and  peace."  Gal.  v.  22.  "  The  fruit  of  the 
Spirit  is  love,  joy,  peace." 


CH.  XLI.3  PEACE  AND  JOY.  335 

II.  Joy  in  the  Holy  Ghost.  Spiritual  joy  is  called  joy  in 
the  Holy  Ghost,  because  the  Spirit  of  God,  dwelling  in  the 
heart  of  the  believer,  is  the  author  of  it ;  for  "  the  fruit  of 
the  Spirit  is  joy." 

Joy  is  a  happy  state  of  mind,  arising  from  the  present 
possession  of  something  we  esteem  good  ;  and  also,  we  may 
add,  from  the  certain  prospect  of  blessings  to  come.  The 
Christian's  joy,  is  that  happy  state  of  mind  which  arises 
from  the  possession  of  spiritual  blessings  ;  such  as  an  inte- 
rest in  the  divine  favour,  a  sense  of  pardoned  sin,  peace  of 
conscience,  communion  with  God,  and  the  like  ;  and  from 
the  hope  he  has  of  more  and  greater  blessings  in  reserve  for 
him  in  a  future  state. 

This  joy  is  very  different  from  that  of  the  world.  The 
latter  is  carnal.  It  is  produced  by  the  possession  or  the  pros- 
pect of  carnal  things  ;  but  the  former  is  spiritual,  being  pro- 
duced by  spiritual  objects.  The  joy  of  the  men  of  the  world 
is  without  cause  or  reason ;  for  the  wicked  have  reason  to 
mourn  rather  than  rejoice,  and  would  mourn,  if  they  were 
sensible  of  their  real  state.  But  the  righteous  have  real 
cause  of  joy,  for  they  are  already  in  possession  of  real  good, 
and  are  heirs  to  unspeakable  and  eternal  happiness.  The 
joy  of  the  wicked  is  transitory,  and  soon  passeth  away.  An 
awakened  conscience,  or  external  trials  will  soon  destroy  it; 
and  death  is  hastening  on,  completely  to  terminate  it,  and 
introduce,  instead  of  it,  weeping  and  gnashing  of  teeth.  But 
the  joy  of  the  Christian  is  permanent.  A  conscience,  vigo- 
rous in  the  performance  of  its  office,  increases  instead  of  di- 
minishes his  joy.  External  afflictions  cannot  destroy  it; 
but  in  the  midst  of  these,  the  true  Christian  can  often  adopt 
the  language  of  the  prophet  Habakkuk.  "  Although  the 
fig-tree  shall  not  blossom,  neither  shall  fruit  be  in  the  vines  ; 
the  labour  of  the  olive  shall  fail,  and  the  fields  shall  yield  no 
meat;  the  flock  shall  be  cut  off  from  the  fold,  and  there  shall 
be  no  herd  in  the  stalls  ;  yet  I  will  rejoice  in  the  Lord,  I 
will  joy  in  the  God  of  my  salvation."  Hab.  iii.  17,  18. 
And  death  itself  cannot  destroy  this  joy.  On  the  contrary, 
death  will  introduce  the  Christian  to  the  perfection  of  this 
joy,  even  to  the  fulness  of  joy  evermore. 

And  as  the  joy  of  the  real  Christian  differs  from  the  joy  of 
the  world,  or  that  which  is  founded  on  worldly  and  sinful 
objects,  so  does  it  also  differ  from  every  false  religious  joy. 
The  joy  of  the  self-deceiving  hypocrite  arises  from  a  belief 
that  he  is  safe,  while  he  is  a  stranger  to  communion  with 


336  PEACE  AND  JOY.  [CH.  XLI. 

God,  and  to  all  those  spiritual  enjoyments  which  cause  the 
true  Christian  to  rejoice.  His  joy  is  not  founded  on  scrip- 
tural warrant.  Without  evidence,  or  from  false  evidence,  he 
fancies  himself  to  be  a  child  of  God,  and  therefore  rejoices  ; 
while  his  joy  is  not  accompanied  by  a  holy  life.  But  the 
joy  of  the  Christian,  like  his  assurance  and  his  peace  of  con- 
science, arises  from  evidence,  and  is  a  holy  joy.  The  Chris- 
tian studies  the  word  of  God.  He  carefully  examines  him- 
self by  it;  and,  by  the  witnessing  of  the  Holy  Spirit,  he  is 
enabled  to  discern  within  himself  evidences  that  he  is  a 
Christian.  He  therefore  rejoices  in  the  safety  of  his  state. 
He  is  convinced  that  he  is  interested  in  the  promises  of  God, 
and  rejoices  in  them,  as  affording  an  ample  security  for  his 
safety  and  felicity  ;  and  that  under  the  government  of  an  infi- 
nitely wise  God,  who  is  his  reconciled  Father,  his  best  inte- 
rests will  be  advanced  in  every  circumstance  and  situation 
in  life.  He  sees  tliat  God  can  be  glorified  in  his  salvation, 
through  Christ,  according  to  the  gospel  plan,  and  he  rejoices 
in  the  manifestation  of  the  divine  glory.  He  rejoices  in  the 
approbation  of  his  own  conscience  and  in  communion  with 
God,  which  aflbrd  him  present  satisfaction.  And  when  he 
looks  forward,  and,  by  faith,  takes  a  view  of  the  future  and 
unspeakably  glorious  blessings  promised  him  in  the  heavenly 
world,  and  to  which  he  has  a  clear  title,  he  rejoices  in  hope 
of  the  glory  of  God.  His  joy  is  holy,  and  is  accompanied 
with  a  carefulness  to  live  a  life  of  holiness  and  to  glorify 
God,  and  with  a  delight  in  holy  obedience.  This  joy  in  the 
Holy  Ghost  is  unknown  to  any  but  the  real  Christian.  This 
is  the  joy  with  which  the  stranger  doth  not  intermeddle. 
And  it  sometimes,  even  in  this  vale  of  tears,  rises  to  a  degree 
which  is  unspeakable  and  full  of  glor)\ 

That  this  joy  is  one  of  the  blessings  of  true  religion  in  the 
present  life,  is  frequently  taught  in  the  Scriptures,  as  in  the 
following  texts.  Rom.  xiv.  17.  "  The  kingdom  of  God  is 
righteousness,  and  peace,  and  joy  in  the  Holy  Ghost."  Gal. 
V.  22.  "  The  fruit  of  the  Spirit  is  love,  joy."  1  Pet.  i.  8. 
"  Believing  ye  rejoice  with  joy  unspeakable,  and  full  of 
glory."  Ps.  v.  11.  "Let  all  those  that  put  their  trust  in 
thee  rejoice :  let  them  ever  shout  for  joy."  Ps.  Ixviii.  3. 
"Let  the  righteous  be  glad:  let  them  rejoice  before  God, 
yea,  let  them  exceedingly  rejoice."  Rom.  v.  2.  "  By 
whom  also  we  rejoice  in  hope  of  the  glory  of  God."  1  Thes. 
V.  16.     "Rejoice  evermore." 


337 
CHAPTER  XLII. 

INCREASE  OF  GRACE. 

The  word  grace,  as  used  in  Scripture,  sometimes  signi- 
fies a  perfection  of  God,  viz.  his  goodness  to  the  undeserv- 
ing ;  and  sometimes  the  benefits  which  he  bestows  on  us, 
which  are  the  effects  of  this  attribute  in  him.  In  the  latter 
sense,  the  word  grace  is  sometimes  used  to  express  all  the 
goodness  of  God  to  his  fallen  creatures ;  and  sometimes  it 
signifies  only  those  spiritual  principles  which  are  implanted 
in  the  soul  by  the  Holy  Spirit  in  conversion,  such  as  faith, 
repentance,  love,  humility,  and  the  like.  In  this  latter  sense» 
are  we  to  understand  the  word  in  the  phrase  "  increase  of 
grace''''  in  our  Catechism. 

"  Increase  of  grace"  is  one  of  the  benefits  which,  in  this 
life,  do  either  accompany  or  flow  from  justification,  adoption, 
and  sanctification.  These  benefits,  as  has  been  stated  be- 
fore, are  "  assurance  of  God's  love,  peace  of  conscience, 
joy  in  the  Holy  Ghost,  increase  of  grace,  and  perseverance 
therein  to  the  end." 

Increase  of  grace,  is  the  subject  of  this  chapter. 

In  treating  this  subject,  I  will 

I.  Explain  the  doctrine. 

II.  Show  that  it  is  the  duty  of  Christians  to  grow  in 
grace. 

HI.  Inquire  whether  all  Christians  do  actually  grow  in 
grace. 

IV.  Point  out  the  means  by  which  the  growth  of  the 
Christian  may  be  advanced. 

I.  An  explanation  of  the  doctrine.  When  the  Christian 
is  said  to  grow  in  grace,  we  are  not  to  understand  that  the 
number  of  his  graces  are  increased  ;  or  that  any  new  graces 
are  added ;  but  only  that  the  graces  which  he  had  given  to 
him,  when  he  first  believed,  are  increased  in  degree.  A 
child  has  all  the  parts  and  faculties  of  a  man ;  but  he  has 
them  not  in  that  strength  and  perfection,  to  which  they  will 
by  degrees  attain,  as  he  grows  up  to  the  full  stature  of  ma- 
ture age.  So  the  new-born  soul  has  all  the  parts  of  the  new 
man ;  but  he  has  them  not  in  the  strength  and  perfection  of 
the  old  and  established  Christian.  To  these  he  must  attain 
by  degrees  in  the  work  of  sanctification.  And  this  gradual 
strengthening  of  the  graces,  already  in  the  soul,  is  what  we  ate 
29 


338  INCREASE  OF  GRACE.  [CH.  XLII. 

to  understand  by  increase  of  grace,  to  grow  in  grace  is  to 
increase  in  the  degree  of  strength  and  vigour  of  all  the  graces 
which  belong  to  the  Christian.     To  descend  to  particulars. 

1.  To  grow  in  grace,  is  to  increase  in  the  knowledge  of 
divine  things.  The  Christian  who  grows  in  grace  is  a  dili- 
gent scholar  in  the  school  of  Christ,  and  is  going  on  from 
one  degree  of  the  knowledge  of  spiritual  things  to  another. 
And  perhaps  rarely,  if  ever,  does  a  Christian  grow  in  grace, 
in  the  least  degree,  faster  than  he  grows  in  knowledge. 
The  Christian  who  grows  in  grace  is  advancing  to  a  clearer 
and  more  perfect  knowledge  of  the  divine  character,  the  glory 
of  the  divine  perfections,  and  the  propriety  of  the  divine  dis- 
pensations. He  is  obtaining  clearer  views  of  the  loveliness 
of  Christ,  his  suitableness  as  a  Saviour,  and  the  nature  and 
excellence  of  the  gospel  plan  of  salvation  through  him.  He 
is  becoming  more  and  more  acquainted  with  the  divine  law ; 
its  spiritual  nature,  and  its  holiness,  justice,  and  goodness. 
He  is  obtaining  a  clearer  and  clearer  knowledge  of  himself; 
his  propensity  to  sin,  the  deceitfulness  and  desperate  wick- 
edness of  his  own  heart,  his  easy  besetting  sin,  and  his 
weakness  and  dependance  on  the  grace  of  God.  He  is  be- 
coming more  and  more  acquainted  with  the  odious  and  evil 
nature  of  sin ;  and  he  is  learning  more  and  more  of  the 
vanity  and  transitory  nature  of  this  world,  and  its  insuffi- 
ciency to  aflord  him  happiness  ;  and  the  superior  importance 
of  eternal  things. 

2.  To  grow  in  grace,  is  to  increase  in  faith.  Faith  unites 
to  Christ:  to  grow  in  faith,  therefore,  is  to  have  this  bond 
of  union  strengthened,  and  to  have  the  soul  more  closely 
knit  to  Clirist.  Faith  purifies  the  heart;  to  grow  in  faith, 
therefore,  is  to  grow  in  purity  of  heart,  or  in  abhorrence  of 
sin,  a  love  of  holiness,  and  a  conformity  to  the  image  of 
God.  Faith  overcomes  the  world  :  to  grow  in  faith,  there- 
fore, is  to  get  more  and  more  above  the  allurements  and  the 
terrors  of  the  world,  so  as  not  to  be  drawn  aside  by  the  one, 
or  driven  away  by  the  otlier  from  the  path  of  duty.  Faith 
is  a  resting,  relying,  and  depending  on  Christ :  to  grow  in 
faith,  therefore,  is  to  realize  more  and  more  the  need  of 
Christ,  to  rest  more  upon  him,  and  more  unreservedly  and 
firmly  to  trust  in  him.  Faith  is  the  substance  of  things 
hoped  for,  and  the  evidence  of  things  not  seen :  to  grovv  in 
faith,  therefore,  is  to  live  more  as  beliolding  him  who  is  invi- 
sible, and  to  increase  in  a  sense  of  the  reality  and  excellence 
of  future  blessings.    The  blessings  of  heaven  more  and  more 


CH.  XLII.]  INCREASE  OF  GRACE.  339 

unfold,  and  become  clearer  and  brighter,  and,  as  it  were, 
draw  nearer,  and  put  on  more  of  a  present  subsistence  to  the 
growing  Christian ;  and  his  belief  in  the  reality  of  those 
future  blessings,  and  in  the  word  and  prpmises  of  God,  be- 
comes more  firm  and  unshaken. 

3.  To  grow  in  grace,  is  to  increase  in  evangelical  repent- 
ance. The  true  Christian,  gradually  becoming  more  ac- 
quainted with  the  plague  of  his  own  heart ;  gradually  disco- 
vering more  of  the  depths  of  iniquity  therein  contained,  and 
the  malignity  of  sin ;  gradually  obtaining  a  clearer  know- 
ledge of  the  precepts  and  spirituality  of  the  divine  law  ;  and 
becoming  more  and  more  sensible  of  his  deficiencies ;  he 
gradually  becomes  more  humble,  contrite,  and  self-abased 
before  God,  and  less  in  his  own  eyes,  and  hates  sin  more, 
and  more  earnestly  longs  to  be  delivered  from  it. 

4.  To  grow  in  grace,  is  to  grow  in  love  to  God  and  man. 
The  growing  Christian  has  his  affections  more  and  more 
closely  united  to  God ;  he  more  and  more  highly  reverences 
and  esteems  him,  desires  after  communion  with  him  and 
conformity  to  him,  delights  in  such  communion,  and  grieves 
at  the  hidings  of  his  face.  He  becomes  more  and  more 
engaged  to  please  him,  to  live  to  his  glory,  and  when  crea- 
ture comforts  fail  to  find  a  satisfying  portion  in  him.  And 
where  there  is  an  increasing  love  to  God,  love  to  the  breth- 
ren will  grow  in  proportion.  The  affections  of  the  growing 
Christian  become  more  and  more  united  to  his  fellow  Chris- 
tians ;  he  delights  more  in  their  society ;  sympathizes  more 
with  them  in  their  distresses  ;  can  better  bear  their  reproofs  ; 
more  readily  casts  a  veil  of  charity  over  their  infirmities  ;  is 
more  tender  of  their  good  name ;  and  becomes  more  and 
more  ready  to  forgive  them  when  they  have  done  any  thing 
to  offend  him.  And  he  not  only  grows  in  love  to  God  and 
the  brethren,  but  his  heart  becomes  more  enlarged  towards 
all  mankind ;  he  grows  in  benevolence  towards  the  human 
race  ;  he  grieves  more  and  more  over  the  follies  of  others ; 
he  longs  more  to  see  them  become  partakers  of  those  spiri- 
tual blessings  which  he  enjoys,  and  for  this  event  he  more 
earnestly  prays. 

5.  To  grow  in  grace,  is  to  increase  in  zeal  for  the  glory 
of  God,  and  the  advancement  of  the  Redeemer's  kingdom. 
Some  will  here,  perhaps,  be  ready  to  say,  that  this  is  con- 
trary to  their  own  experience,  and  their  observations  on 
others  ;  for  they  felt  more  zeal  for  the  glory  of  God,  and  the 
interests  of  religion,  when  they  first  engaged  in  the  service 


340  INCREASE  OF  GRACE.  [cH.  XLII. 

of  Christ  than  they  have  ever  done  since ;  and  they  have 
usually  observed  this  in  others.  It  is  true,  vi^e  frequently 
discover,  in  young  converts,  a  considerable  degree  of  zeal. 
But  in  this  zeal,  v^e  have  reason  to  believe  there  is  generally 
much  of  what,  in  the  language  of  Scripture,  we  may  call 
w^ood,  hay,  and  stubble,  which  needs  to  be  burned  up.  Per- 
haps, usually,  there  is,  in  young  converts,  much  of  that  zeal 
which  is  not  according  to  knowledge.  It  arises,  in  a  con- 
siderable degree,  from  the  excitement  of  the  animal  feelings; 
it  is  not  tempered  by  prudence  and  experience  ;  and  it  is  in- 
termingled with  a  considerable  portion  of  pride  and  self- 
righteousness.  But  as  the  Christian  advances,  he  gains  ex- 
perience, and  with  it  prudence ;  and  discovering  more  and 
more  of  the  deceitfulness  of  his  own  heart,  and  his  ov/n  weak- 
ness and  unworthiness,  he  becomes  more  humble,  and  often, 
though  he  is  apparently  less  zealous,  yet  genuine  Christian 
zeal  has  increased.  From  purer  motives,  and  under  a  deeper 
sense  of  dependance  on  God,  and  more  sincerely  in  earnest, 
he  desires  the  advancement  of  the  divine  glory,  and  the  exten- 
sion of  the  Redeemer's  kingdom  ;  and  his  endeavours  to  effect 
these  ends,  according  to  his  ability  and  opportunity,  are  gradu- 
ally increased. 

6.  To  grow  in  grace,  is  to  grow  in  patience  under  afflic- 
tions. It  is  to  grow  in  resignation  to  the  divine  will,  under 
all  the  dispensations  of  Providence,  and  to  feel  more  and 
more  reconciled  to  the  government  of  God.  It  is  to  grow  in 
temperance,  self-denial,  meekness,  active  obedience  to  all  the 
commandments  of  the  divine  law,  and,  in  short,  in  holiness 
of  heart  and  life. 

II.  It  is  the  duty  of  Christians  to  grow  in  grace.  This 
may  be  proved — 

1.  From  the  consideration,  that  God  hath  appointed  means 
of  grace,  purposely  to  promote  its  growth  ;  and  hath  made 
it  the  duty  of  his  people  to  use  them.  In  appointing  these 
means,  and  making  it  their  duty  to  use  them,  he  has  clearly 
taught  that  it  is  their  duty  to  make  progress  under  them. 

2.  We  are  taught  the  same  by  the  desires  and  the  practice  of 
the  saints,  whose  history  is  recorded  in  the  Scriptures.  There 
we  find  recorded  their  earnest  longings  after  greater  nearness 
and  conformity  to  God,  and  their  pressing  forward  to  obtain 
the  desires  of  their  hearts.  The  example  of  Paul  is  particu- 
larly worthy  of  notice.  Phil.  iii.  12,  13, 14.  "  Not  as  though 
I  had  already  attained,  either  were  already  perfect;  but  I 
follow  after,  if  that  I  may  apprehend  that  for  which  also  I 


CH.  XLII.]  INCREASE  OF  GRACE.  341 

am  apprehended  of  Christ  Jesus.  Brethren,  I  count  not 
myself  to  have  apprehended  ;  but  this  one  thing  I  do,  forget- 
ting those  things  which  are  behind,  and  reaching  forth  unto 
those  things  which  are  before,  I  press  towards  the  mark,  for 
the  prize  of  the  high  calling  of  God  in  Christ  Jesus."  And 
Paul,  with  thankfulness,  makes  mention  of  the  increase  in 
grace  of  the  Thessalonian  Christians  in  general,  2  Thes.  i. 
3.  "We  are  bound  to  thank  God  always  for  you,  brethren, 
as  it  is  meet,  because  that  your  faith  groweth  exceedingly, 
and  the  charity  of  every  one  of  you  all  towards  each  other 
aboundeth." 

3.  This  duty  is  frequently  enjoined  in  the  word  of  God. 
Phil.  iii.  15,  17.  Paul,  having  declared  that  it  was  his  con- 
stant practice  to  press  forward,  exhorted  all  Christians  to  do 
the  same.  "  Let  us  therefore,  as  many  as  be  perfect,  be  thus 
minded.  Brethren,  be  followers  together  of  me."  He  also 
exhorted  the  Thessalonians,  1  Thes.  iv.  1,  10.  "Further- 
more, then,  we  beseech  you,  brethren,  and  exhort  you,  by 
the  Lord  Jesus,  that  as  ye  have  received  of  us  how  ye  ought 
to  walk,  and  to  please  God,  so  ye  would  abound  more  and 
more.  We  beseech  you,  brethren,  that  ye  increase  more 
and  more."  Peter  exhorted  those  to  whom  he  wrote,  1 
Pet.  ii.  2.  "  As  new  born  babes,  desire  the  sincere  milk  of 
the  word,  that  ye  may  grow  thereby."  And,  2  Pet.  i.  5,  6, 
7.  "  Giving  all  diligence,  add  to  your  faith,  virtue ;  and  to 
virtue,  knowledge  ;  and  to  knowledge,  temperance  ;  and  to 
temperance,  patience  ;  and  to  patience,  godliness ;  and  to 
godliness,  brotherly  kindness ;  and  to  brotherly  kindness, 
charity."  And,  2  Pet.  iii.  18,  he  exhorted,  "grow  in 
grace."  To  grow  in  grace,  is  therefore  clearly  a  duty  bind- 
ing on  all  Christians. 

in.  Do  all  Christians  actually  g-j'otf^  in  grace?  Many 
texts  of  Scripture  seem  plainly  to  teach  that  they  do.  Attend 
to  the  following.  Job  xvii.  9.  "  The  righteous  also  shall 
hold  on  his  way ;  and  he  that  hath  clean  hands  shall  be 
stronger  and  stronger."  Ps.  xcii.  12,  13,  14.  "  The  righte- 
ous shall  flourish  like  the  palm  tree;  he  shall  grow  like 
a  cedar  in  Lebanon.  Those  that  he  planted  in  the  house  of 
the  Lord,  shall  flourish  in  the  courts  of  our  God.  They 
shall  still  bring  forth  fruit  in  old  age;  they  shall  be  fat  and 
flourishing.  Prov.  iv.  18.  "  The  path  of  the  just  is  as  the 
shining  light,  that  shineth  more  and  more  unto  the  perfect 
day.  Is.  xl.  31.  "  They  that  wait  upon  the  Lord  shall 
renew  their  strength ;  they  shall  mount  up  with  wings  as 
29« 


342  INCREASE  OF  GRACE.  [CH.  XLII. 

eagles;  they  shall  run,  and  not  be  weary;  and  they  shall 
walk  and  not  faint."  And  Mai.  iv.  2.  "  But  unto  you  that 
fear  my  name  shall  the  Sun  of  Righteousness  arise  with  heal- 
ing in  his  wings ;  and  ye  shall  go  forth,  and  grow  up  as 
calves  of  the  stall."  From  these  texts,  we  may  conclude, 
that  it  is  essential  to  the  character  of  the  true  Christian,  that 
he  grow  in  grace. 

And  here  I  would  remark,  that  when  it  is  said,  it  is  essen- 
tial to  the  character  of  the  true  Christian  that  he  grow  in 
grace,  it  is  not  meant  that  he  at  all  times  grows.  On  the 
contrary,  he  sometimes  declines,  backslides,  and  even  falls 
into  grievous  sins,  as  was  the  case  with  David,  Solomon, 
Peter,  and  others.  But  when  it  is  said,  that  growth  in  grace 
is  essential  to  the  character  of  the  real  Christian,  it  is  meant, 
that,  although  Christians  may  have  their  seasons  of  declen- 
sion, yet  they  shall  upon  the  whole  increase.  And  these 
very  seasons  of  declension,  though  in  themselves  sinful,  are 
often,  when  the  Christian  is  again  renewed,  made  to  further 
his  growth  in  grace ;  by  teaching  him  his  weakness  and 
dependance,  embittering  sin  to  him  more,  and  leading  him 
to  walk  more  circumspectly.  And  that  some  who  once 
appeared  to  have  grace,  have  long  been  in  a  visible  state  of 
declension,  and  have  died  in  this  state  is  no  sufficient  argu- 
ment against  the  sentiment  advanced ;  for  they  may  never 
have  had  grace ;  but  declined,  not  from  the  reality,  but  from 
the  appearance  of  grace,  and  went  out  from  the  people  of 
God,  because  they  were  not  of  them. 

I  would  further  remark,  on  this  subject,  that  some  Chris- 
tians grow  in  grace  more  slowly  than  others.  For  some 
part  of  the  good  ground  on  which,  according  to  the  parable, 
good  seed  was  sown,  brought  forth  but  thirty  fold,  while 
other  parts  brought  forth  sixty,  and  others  an  hundred  fold. 
This  diflerence  may  be  owing,  in  part,  to  a  more  or  less 
favourable  situation;  in  part  to  greater  or  less  diligence;  and, 
in  part,  to  the  sovereignty  of  God. 

Nor  do  the  same  Christians  grow  equally  at  all  times  ; 
but,  from  the  same  causes  as  mentioned  above,  th^y  some- 
times grow  faster  than  at  others. 

And  further,  I  would  remark,  that  Christians  may  be 
actually  growing  in  grace  when  they  think  they  are  not;  but 
rather  suppose  themselves  to  be  declining ;  and  are  mourn- 
ing that  it  is  not  with  them  as  it  was  in  months  past.  We 
hear  many  gracious  souls  complain  of  their  declension,  be- 
cause their  comforts  are  not  as  great  as  they  were.     But 


CH.  XLII.]  INCREASE  OF  GRACE.  343 

comfort  is  no  part  of  sanctification.  And  as  one  observes, 
"  The  Spirit  of  God  usually  giveth  more  of  his  assisting 
when  he  abateth  his  comforting  presence,  whereupon  the 
Christian  travels  faster  towards  heaven  under  clouds,  than 
when  he  is  more  serene,  and  though  it  be  not  so  cheerful,  yet 
he  gets  over  more  ground."  If  the  Christian  feels  corruption 
more  active,  he  is  often  ready  to  conclude  that  it  is  because 
grace  is  languishing,  and  corruptions  are  gaining  strength ; 
when  the  reason  may  be,  that  grace  is  more  lively  to  per- 
ceive corruptions,  mourn  over  them,  and  war  against  them. 

IV.  The  means  by  which  the  growth  of  the  Christian 
may  be  advanced. 

1.  One  of  the  means  of  growth  in  grace  is  reading  the 
Scriptures.  "  Search  the  Scriptures,"  John  v.  39,  was  the 
command  of  Christ.  1  Tim.  iii.  15,  16,  17,  we  read,  "And 
that  from  a  child  thou  hast  known  the  Holy  Scriptures,  which 
are  able  to  make  thee  wise  unto  salvation,  through  faith  which 
is  in  Christ  Jesus.  All  Scripture  is  given  by  inspiration  of 
God,  and  is  profitable  for  doctrine,  for  reproof,  for  correction, 
for  instruction  in  righteousness ;  that  the  man  of  God  may 
be  perfect,  thoroughly  furnished  unto  all  good  works."  And 
David  frequently,  in  his  Psalms,  and  especially  in  Psalm 
cxix.  bare  testimony,  from  his  own  experience,  to  the  ad- 
vantage to  be  derived  from  the  word  of  God,  The  Holy 
Scriptures  teach  us  our  duty ;  they  show  us  where  danger 
lies  ;  they  exhibit  the  history  of  many  saints  for  our  instruc- 
tion, our  caution,  and  our  encouragement  ;  and  they  ad- 
dress to  us  many  powerful  motives  to  excite  us  to  diligence 
in  duty.  If  therefore  Christians  would  grow  in  grace,  they 
ought  diligently  to  search  the  Scriptures,  to  be  daily  conver- 
sant with  them,  to  treasure  them  up  in  their  minds,  and  make 
them  constantly  the  man  of  their  counsel. 

2.  Another  means  of  growth  in  grace,  is  the  public  wor- 
ship of  God's  house.  "  Blessed  (sailh  the  Psalmist)  are 
they  that  dwell  in  thy  house  :  they  will  be  still  praising 
thee."  Ps.  Ixxxiv.  4.  And  in  another  place,  Ps.  xcii.  13, 
14.  "  Those  that  be  planted  in  the  house  of  the  Lord  shall 
flourish  in  the  courts  of  our  God.  They  shall  still  bring 
forth  fruit  in  old  age  ;  they  shall  be  fat  and  flourishing." 
And  again,  Ps.  Ixxxvii.  2.  "  The  Lord  loveth  the  gates  of 
Zion  more  than  all  the  dwellings  of  Jacob."  And  Christ 
has  promised.  Mat.  xviii.  20.  "  Where  two  or  three  are 
gathered  together  in  my  name,  there  am  I  in  the  midst  of 
them."     Attendance  on  the  public  worship  of  God's  house 


344  INCREASE  OF  GRACE.  [CH.  XLII. 

is  therefore  an  important  means  of  grace.  Here  God  is  es- 
pecially present  to  communicate  his  blessings.  And  here 
we  have  the  word  of  life  preached.  And  we  are  told,  Rom. 
X.  17,  "  Faith  cometh  by  hearing,  and  hearing  by  the  word 
of  God."  And  1  Cor.  i.  21.  "It  pleased  God  by  the 
foolishness  of  preaching  to  save  them  that  believe.''  There- 
fore, if  Christians  would  grow  in  grace,  they  must  not  for- 
sake the  assembling  of  themselves  together. 

3.  Another  means  of  growth  in  grace,  is  a  frequent  re- 
newal oi  covenant  with  God,  at  his  table.  In  the  ordinance 
of  the  Lord's  Supper  is  exhibited  a  lively  representation  of 
the  divine  love ;  a  striking  display  is  made  of  the  evil  of 
sin  ;  the  mercy  of  God,  in  Christ,  and  his  willingness  to 
save  sinners,  are  forcibly  manifested ;  and  the  partaker  ex- 
plicitly binds  himself  anew  to  serve  the  Lord.  These 
things  are  apdy  calculated  to  call  forth  into  lively  exercise, 
and  increase,  love  to  God,  repentance  for  sin,  faith  in  Christ, 
hope  of  acceptance  with  God,  sense  of  obligation  to  holi- 
ness, and  every  grace.  And  many  Christians  can,  from  pre- 
cious experience,  testify,  that  the  ordinance  of  the  Lord's 
Supper  is  calculated  to  promote  growth  in  grace. 

4.  Another  means  of  growth  in  grace,  is  meditation  on 
divine  diings.  The  Psalmist,  describing  the  godly  man, 
Ps.  i.  2,  saith,  "  His  delight  is  in  the  law  of  the  Lord  ;  and 
in  his  law  doth  he  meditate  day  and  night."  And  he  im- 
mediately adds,  as  the  effect  of  this  practice,  verse  3, 
"  He  shall  be  like  a  tree  planted  by  the  rivers  of  water,  that 
bringeth  forth  his  fruit  in  his  season  :  his  leaf  also  shall  not 
wither." 

5.  Another  means  of  growth  in  grace,  is  self-examination. 
This  duty  is  enjoined  by  the  Apostle,  2  Cor.  xiii.  5.  "  Ex- 
amine yourselves,  whether  ye  be  in  the  faith  ;  prove  your 
own  selves."  Self-examination  is  the  best  antidote  against 
the  poison  of  self-deception.  We  hereby  may  come  to  the 
knowledge  of  our  real  cbaracter,  and  be  kept  humble.  We 
hereby  may  discover  where  we  are  weakest  and  most  need 
to  be  on  our  guard.  And  hereby  corruptions,  which  might 
otherwise  remain  undiscovered,  may  be  seen  and  means  be 
taken  to  subdue  them. 

6.  Another  important  means  of  growth  in  grace,  is  prayer. 
If  this  duty  be  neglected,  instead  of  growing,  we  must  be 
declining.  Yea,  we  have  great  reason  to  fear  that  while  we 
have  a  name  to  live  we  are  dead.  We  are  dependant  on 
God  for  the  growth,  as  well  as  the  beginning  of  grace.    But 


CH.  XLII.]  INCREASE  OF  GRACE.  345 

his  constitution  is,  "  Ask,  and  it  shall  be  given  you."  Mat. 
vii.  7.  If  then  we  do  not  look  to  God  in  prayer  for  those 
blessings  which  we  need,  we  have  no  warrant  to  expect  that 
we  shall  receive  them.  And  also,  without  prayer,  none  of 
the  other  means  which  have  been  mentioned  can  be  useful 
to  us  ;  for  God  must  bless  them  to  make  them  useful,  and 
for  this  he  must  be  asked.  Christians,  therefore,  if  they 
would  grow  in  grace,  should  pray  without  ceasing,  continue 
instant  in  prayer,  and  in  every  thing,  by  prayer  and  suppli- 
cation, with  thanksgiving,  let  their  requests  be  made  known 
unto  God. 

7.  Finally,  to  grow  in  grace,  we  must  be  watchful.  To 
this  we  are  frequently  exhorted  in  Scripture.  The  Christian 
is  continually  surrounded  with  enemies;  and  watchfulness 
is  as  necessary  for  him  as  it  is  for  the  soldier  placed  on 
guard,  near  the  camp  of  the  enemy.  Therefore  let  Chris- 
tians walk  circumspectly,  and  be  sober  and  vigilant. 

In  short,  to  grow  in  grace  the  Christian  must  live  near  to 
God  in  all  the  ordinances  and  duties  of  religion ;  and  at  the 
same  time  be  careful,  and  not  rest  in  these  means. 


CHAPTER  XLIII. 

saint's  perseverance. 

The  doctrine  of  the  saint's  perseverance,  or  that  all  real 
Christians  shall  persevere  in  the  way  of  life  unto  the  end, 
and  finally  be  saved,  is  the  last  mentioned  of  the  benefits, 
which,  according  to  our  Catechism,  do,  in  this  life,  accom- 
pany or  flow  from  justification,  adoption,  and  sanctification. 

The  object  of  this  chapter  is  to  prove  and  defend  the  doc- 
trine of  the  saints  perseverance.  But  before  we  proceed  to 
adduce  proofs  to  establish  the  doctrine,  it  will  be  proper  to 
make  a  lew  preliminary  remarks. 

1.  I  would  remark,  that  when  the  perseverance  of  the 
saints  is  asserted,  it  is  allowed  that  some,  who  have  made  a 
profession  of  religion,  may  fall  away  from  their  profession 
and  be  lost ;  and  further,  it  is  allowed  that  some  who  appear 
to  be  pious  may  fall  away  from  the  apparent  practice  of 
piety,  and  be  lost.  For  persons  may  make  a  profession  of 
religion,  and  even  appear  to  others  to  be  pious,  when  they 
are  hypocrites  at  heart ;  and  they  may  even  deceive  them- 
selves with  what  they  suppose  to  be  grace,  when  in  reality 


346  saint's  perseverance.  [ch.  xliii. 

it  is  not ;  and  hence,  having  no  root,  they  may  fall  away 
from  the  appearance  of  piety,  and  renounce  their  profession, 
and  finally  be  lost.  The  perseverance  of  such  is  not  de- 
fended, but  only  of  those  who  have  been  truly  born  again, 
and  are,  by  a  true  faith,  united  to  the  Lord  Jesus  Christ. 

2.  I  would  remark,  that  when  we  defend  the  doctrine  of 
the  saint's  perseverance,  it  is  allowed  that  true  believers  may 
fall  into  sin,  so  that  for  a  time  grace  does  not  appear  in  exer- 
cise ;  but  it  is  maintained  that  believers  cannot  fall  finally, 
so  as  to  perish ;  neither  can  they  fall  totally,  so  as  to  lose 
the  seeds  of  grace  implanted  in  their  hearts. 

3.  I  would  remark  again,  that  when  it  is  said,  the  saints 
shall  persevere  unto  salvation,  it  is  not  meant  that  they  will 
be  saved,  let  them  live  here  as  they  may;  but  that  they  shall 
persevere  in  faith  and  every  other  grace,  and  through  these 
unto  salvation.  Neither  is  it  meant,  that  they  will  persevere 
by  their  own  power;  for,  if  left  to  themselves,  they  would 
doubtless  fall  away  and  be  lost ;  but  that  they  are  kept  by 
the  mighty  power  of  God  through  faith  unto  salvation.  Nor 
do  we  hold  that  the  supporting  power  of  God  is  extended  to 
believers,  in  virtue  of  their  own  deserts ;  but  only  in  virtue 
of  the  divine  promises.  This  is  the  foundation  on  which 
their  security  for  perseverance  rests. 

Having  made  these  remarks,  I  proceed  to  prove  the  doc- 
trine, that  true  believers  cannot  fall  finally  or  totally  from  a 
state  of  grace ;  but  that  they  shall  persevere  therein  unto  the 
end. 

1.  This  doctrine  may  be  proved  from  the  purposes  of  God, 
which  are  immutable.  The  Scriptures  leach  us,  in  many 
places,  that  God  hath  chosen  some  to  salvation  ;  and  that  the 
means  and  the  end  are  inseparably  connected  in  the  divine 
purposes.  Thus  we  read,  Rom.  viii.  29,  30.  "  Whom  he 
did  foreknow  he  also  did  predestinate,  to  be  conformed  to  the 
image  of  his  Son.  Moreover,  whom  he  did  predestinate,  them 
he  also  called."  So  also,  2  Thes.  ii.  13.  "  God  hath  from  the 
beginning  chosen  you  to  salvation,  through  sanctificalion  of 
the  Spirit,  and  belief  of  the  truth."  From  these  and  similar 
texts  we  learn  that  effectual  calling,  faith,  conformity  to  the 
image  of  Christ,  and  the  various  graces  of  the  new  man,  are  in 
consequence  of  election  to  eternal  life.  When  therefore  per- 
sons are  effectually  called,  and  become  true  believers,  it  is  evi- 
dent they  are  of  the  number  who  were  chosen  to  eternal  life. 
Hence  it  follows,  that  the  purposes  of  God  must  change,  or 
true  believers  cannot  finally  be  lost;  and  therefore  cannot 


CH.  xLiii.]  saint's  perseverance.  347 

totally  fall  away  from  a  state  of  grace,  because  they  can  be 
saved  only  in  a  state  of  grace.  But  the  purposes  of  God 
cannot  change  ;  for  they  must  be  like  his  nature,  immutable. 
And  he  declares.  Is.  xlvi.  10,  "  My  counsel  shall  stand,  and 
I  will  do  all  my  pleasure."  Thus  the  perseverance  of  the 
saints  stands  on  a  foundation  as  stable  as  the  purposes  of  God. 

2.  This  doctrine  may  be  argued  from  the  exhortation 
■which  is  given  to  Christians,  to  make  their  election  sure.  2 
Pet.  i.  10.  "  Brethren,  give  diligence  to  make  your  calling 
and  election  sure."  By  this  must  be  meant,  to  make  them- 
selves sure  of  it.  For,  as  to  the  decree  or  purpose  of  God, 
it  must  already  be  sure ;  and  nothing  that  we  can  do  can 
make  that  more  sure.  Now  Christians  can  assure  themselves 
of  tlieir  election,  only  by  evidences  of  their  effectual  calling, 
and  union  to  Christ  by  faith.  But  if  they  could  fall  away 
from  grace,  and  finally  be  lost,  it  would  be  impossible  for 
them  to  make  themselves  sure  of  their  election.  For  if  their 
present  evidences  of  union  to  Christ  were  ever  so  great,  they 
could  not  hence  safely  draw  the  conclusion,  that  they  should 
not  finally  fall  away  and  be  lost. 

3.  This  doctrine  may  be  argued  from  the  state  of  peace, 
joy,  and  safety,  in  which,  according  to  the  Scriptures,  the 
righteous  are.  Now  this  representation  would  not  be  just, 
if,  after  believers  had  become  united  to  Christ,  they  might 
still  be  separated  from  him,  and  finally  be  for  ever  banished 
from  his  presence.  How  could  that  Christian  have  joy  and 
peace,  and  feel  his  state  safe,  who  had  such  a  prospect  be- 
fore him  ?  Could  he  derive  joy  and  peace,  and  feel  his  state 
safe,  from  the  prospect  of  diligence  in  duty,  and  that  thus  he 
would  continue  steadfast?  Alas  !  the  experienced  Christian 
well  knows  that  this  is  a  poor  ground  of  comfort,  that  his 
strength  is  weakness,  and  that,  if  left  to  himself,  he  would 
soon  destroy  his  peace.  Could  he  derive  joy  and  peace, 
and  feel  his  state  safe,  from  the  prospect  that  God  would 
give  him  grace  to  persevere  ?  This,  indeed,  is  the  only  true 
source  of  these  blessings  ;  but  if  believers  may  be  permitted 
to  fall  away,  they  can  derive  no  comfort  from  this  source  ; 
for  they  have  no  security  that  God  will  grant  them  this  per- 
severing grace. 

Believers  cannot  be  in  that  safe  state  in  which  the  Scrip- 
tures represent  them  to  be,  nor  have  they  cause  of  peace  and 
joy,  if  they  may  fall  away  and  finally  be  lost. 

4.  This  doctrine  may  be  argued  from  the  nature  of  spiri- 
tual life  which  believers  now  enjoy.     This  is  called  ever- 


348  saint's  perseverance.  [ch.  xliii. 

lasting  life.  John  iii.  36.  "  He  that  believeth  on  the  Son 
hath  everlasting  life."  John  v.  24.  "  He  that  heareth  ray- 
word,  and  believeth  on  him  that  sent  me,  hath  everlasting 
life."  John  vi.  54.  "  Whoso  eateth  my  flesh  and  drinketh 
my  blood,  hath  eternal  life."  From  these  and  several  other 
texts,  we  learn  that  the  spiritual  life,  which  the  believer  now 
enjoys,  is  of  an  everlasting  nature,  which  could  not  be  said, 
if  it  may  be  only  temporary  in  its  duration. 

5.  The  Scriptures  establish  an  indissoluble  connexion 
between  justification  and  glorification.  Thus,  Rom.  viii.  30, 
we  read,  "  whom  he  justified,  them  he  also  glorified."  Be- 
lievers are  evidently  in  a  justified  state  ;  therefore,  according 
to  this  passage,  they  will  be  glorified;  and  consequently 
they  cannot  fall  away  from  a  state  of  grace ;  for  they  can  be 
saved  only  in  a  gracious  state. 

6.  I  mention  one  other  argument,  which  alone  is  sufficient 
to  establish  this  doctrine ;  and  that  is  the  nature  and  pro- 
mises of  the  covenant  of  grace.  The  covenant  of  grace  is 
an  everlasting  and  sure  covenant.  "  He  hath  made  with  me 
^said  David,  2  Sam.  xxiii.  5,)  an  everlasting  covenant,  or- 
dered in  all  things  and  sure."  And  Is.  Ixi.  8.  "  I  will  make 
an  everlasting  covenant  with  them."  Is.  Iv.  3.  "  I  will 
make  an  everlasting  covenant  with  you,  even  the  sure  mer- 
cies of  David."  Jer.  xxxii.  40.  "  I  will  make  an  everlasting 
covenant  with  them,  that  I  will  not  turn  away  from  them,  to 
do  them  good  ;  but  1  will  put  my  fear  in  their  hearts,  that  they 
shall  not  depart  from  me."  Hence  we  learn  that  the  cove- 
nant of  grace,  in  which  believers  are,  is  an  everlasting  and 
sure  covenant.  But  if  this  covenant  may  be  done  away,  and 
believers  perish,  it  can  neither  be  everlasting  nor  sure. 

But  that  it  shall  not  be  done  away,  and  that  no  believer 
interested  in  it  shall  perish,  we  learn  not  only  from  the  nature 
of  the  covenant,  as  everlasting  and  sure,  but  also,  from  the 
many  promises  of  perseverance  which  are  therein  made.  In 
one  of  the  texts  just  quoted,  we  read,  (Jer.  xxxii.  40)  "  I  will 
not  turn  away  from  them  to  do  tliem  good ;  but  I  will  put 
my  fear  in  their  hearts,  that  they  shall  not  depart  from  me." 
Similar  promises  are  made  in  many  other  passages,  as  the 
following.  Is.  liv.  10.  "  For  the  mountains  shall  depart,  and 
the  hills  be  removed;  but  my  kindness  shall  not  depart  from 
thee,  neither  shall  the  covenant  of  my  peace  be  removed, 
saith  the  Lord  that  hath  mercy  on  thee."  John  v.  24.  "  He 
that  heareth  my  word,  and  believeth  on  him  that  sent  me, 
hath  everlasting  life,  and  shall  not  come  into  condemnation ; 


CH.  XL111.3  saint's  perseverance.  349 

but  is  passed  from  death  unto  life."  John  vi.  39.  «<  And 
this  is  the  Father's  will  which  hath  sent  me,  that  of  all 
which  he  hath  given  me  I  should  lose  nothing,  but  should 
raise  it  up  again  at  the  last  day."  John  x.  27,  28.  "  My 
sheep  hear  my  voice,  and  I  know  them,  and  they  follow  me  ; 
and  I  give  unto  them  eternal  life  ;  and  they  shall  never  per- 
ish, neither  shall  any  pluck  them  out  of  my  hand."  John 
iv.  14,  "  Whosoever  drinketh  of  the  water  that  I  shall  give 
him  shall  never  thirst ;  but  the  water  that  I  shall  give  him 
shall  be  in  him  a  well  of  water  springing  up  into  everlasting 
life."  John  xiv.  19.  "  Because  I  live,  ye  shall  live  also." 
1  Cor.  i.  8,  9.  "  Who  shall  also  confirm  you  unto  the  end, 
that  ye  may  be  blameless  in  the  day  of  our  Lord  Jesus 
Christ.  God  is  faithful,  by  whom  ye  were  called  unto  the 
fellowship  of  his  Son  Jesus  Christ  our  Lord."  Phil.  i.  6. 
"  Being  confident  of  this  very  thing,  that  he  which  hath 
begun  a  good  work  in  you,  will  perform  it  until  the  day  of 
Jesus  Christ."  1  Thes.  v.  23,  24.  "  I  pray  God  your 
whole  spirit,  and  soul,  and  body,  be  preserved  blameless 
unto  the  coming  of  our  Lord  Jesus  Christ.  Faithful  is  he 
that  callelh  you,  who  also,  will  do  it."  2  Thes.  iii,  3.  "  The 
Lord  is  faithful,  who  shall  stablish  you,  and  keep  you  from 
evil."  Heb.  xiii.  5.  "  He  hath  said,  I  will  never  leave  thee 
nor  forsake  thee."  And  1  Pet  i.  5.  "  Who  are  kept  by  the 
power  of  God  through  faith  unto  salvatiou."  In  these  texts, 
the  most  positive  promises  of  perseverance  are  made:  for  it 
is  positively  asserted,  that  the  Lord  will  not  turn  away  from 
his  people  to  do  them  good ;  that  they  shall  not  depart  from 
him;  that  his  kindness  shall  not  depart  from  them;  that 
they  shall  not  come  into  condemnation  ;  that  they  shall  never 
perish ;  that  they  shall  never  thirst ;  that  because  Christ 
lives,  they  shall  live  also ;  that  they  shall  be  confirmed  unto 
the  end ;  that  the  good  work  begun  in  them  will  be  per- 
formed until  the  day  of  Jesus  Christ ;  that  their  whole  spirit, 
soul,  and  body  shall  be  preserved  blameless  unto  the  coming 
of  our  Lord  Jesus  Christ ;  that  a  faithful  God  will  stablish 
and  keep  them  from  evil ;  that  he  will  never  leave  nor  for- 
sake them ;  and  that  they  are  kept  by  the  power  of  God 
through  faith  unto  salvation.  And  Rom.  viii.  38,  39,  as 
strong  expressions  as  could  be  selected,  are  used  to  set  forth 
the  final  perseverance  of  the  saints.  "  For  I  am  persuaded 
that  neither  death,  nor  life,  nor  angels,  nor  principalities,  nor 
powers,  nor  things  present,  nor  things  to  come,  nor  height, 
nor  depth,  nor  any  other  creature,  shall  be  able  to  sepa- 
30 


350  saint's  perseverance.  [ch.  xliii. 

rate  us  from  the  love  of  God,  which  is  in  Christ  Jesus  our 
Lord." 

Will  the  Lord  be  faithful  to  his  promises  ?  Doubtless  he 
will!  Can  it  be  possible  then,  that  after  all  these  promises 
have  been  made,  believers  can  be  left  to  fall  away,  and 
finally  be  lost  ?  It  is  impossible.  Heaven  and  earth  may  pass 
away,  but  the  promises  of  God  cannot  fail.  Therefore  the 
believer  shall  persevere,  and  shall  be  kept,  not  by  his  own 
power,  but  by  the  mighty  power  of  God  through  faith  unto 
salvation. 

To  this  doctrine,  several  objections  have  been  made,  which 
it  will  be  proper  to  notice,  and  endeavour  to  obviate. 

1.  It  has  been  objected,  that  David,  Solomon,  Peter,  and 
other  good  men  have  fallen  into  grievous  sins.  This  has 
been  already  granted.  But  this  does  not  affect  the  doctrine 
of  the  saint's  perseverance,  unless  it  can  be  shown  that  these 
men  fell  totally  and  finally  from  grace.  But  it  is  certain 
that  these  men  were  recovered  from  their  fall.  Of  the  re- 
covery of  David  and  Peter  no  doubt  can  be  entertained.  And 
of  Solomon's  repentance  and  recovery,  the  whole  book  of 
Ecclesiastes,  evidently  written  when  he  was  advanced  in  life, 
is  an  evidence. 

2.  It  is  objected,  that  some  have  fallen,  of  whose  recovery 
we  have  no  account,  as  Judas,  Demas,  Hymeneus,  and  Alex- 
ander. But  there  is  nothing  said  of  these  men  that  will  lead 
us  necessarily  to  conclude  that  they  ever  had  saving  faith ; 
and  it  is  readily  granted  that  persons  may  fall  away  from  a 
profession  of  the  faith,  and  even  from  apparent  piety.  The 
apostle  John,  in  his  first  epistle  (chap.  ii.  19)  has  given  a 
satisfactory  answer  to  this  objection.  "  They  went  out  from 
us,  but  they  were  not  of  us  ;  for  if  they  had  been  of  us  they 
would  no  doubt  have  continued  with  us  :  but  they  went  out, 
that  they  might  be  made  manifest  that  they  were  not  all  of 
us." 

3.  An  objection  is  brought  against  this  doctrine,  from  those 
texts  wliich  speak  of  persons  falling  away  from  certain  at- 
tainments and  perishing,  such  as  the  following,  Ezek.  xviii. 
24.  "  When  the  righteous  turneth  away  from  his  righteous- 
ness, and  committeth  iniquity,  shall  he  live  ?  All  his  righte- 
ousness that  he  hath  done  shall  not  be  mentioned  :  in  his 
trespass  that  he  hatli  trespassed,  and  in  his  sin  that  he  hath 
sinned,  in  them  shall  he  die."  Ezek.  xxxiii.  18.  "  When 
the  righteous  turneth  from  his  righteousness,  and  committeth 
iniquity,  he  shall  even  die  thereby."     Heb.  vi.  4,  5,  6.  "  It 


CH.  XL1II-]  saint's  perseverance.  351 

is  impossible  for  those  who  were  once  enlightened,  and  have 
tasted  of  the  heavenly  gift,  and  were  made  partakers  of  the 
Holy  Ghost,  and  have  tasted  the  good  word  of  God  and  the 
powers  of  the  world  to  come,  if  they  shall  fall  away,  to  re- 
new them  again  unto  repentance."  Heb.  x,  26.  "  For  if  we 
sin  wilfully  after  that  we  have  received  the  knowledge  of  the 
truth,  there  remaineth  no  more  sacrifice  for  sins."  And  2 
Pet.  ii.  20,  21 .  "  For  if  after  they  have  escaped  the  pollutions 
of  the  world,  through  the  knowledge  of  the  Lord  and  Saviour 
Jesus  Christ,  they  are  again  entangled  therein,  and  over- 
come, the  latter  end  is  worse  with  them  than  the  beginning. 
For  it  had  been  better  for  them  not  to  have  known  the  way 
of  righteousness,  than,  after  they  have  known  it,  to  turn  from 
the  holy  commandment  delivered  unto  them."  The  answer 
that  may  be  given  to  these  and  similar  texts  in  Scripture,  is, 
that  all  the  characters  here  described  come  short  of  saving 
grace,  and,  in  the  language  of  John,  •'  They  went  out  from 
us,  but  they  were  not  of  us  ;  for  if  they  had  been  of  us,  they 
would  no  doubt  have  continued  with  us."  The  Scriptures 
must  be  consistent  with  themselves.  And  they  do  frequent- 
ly, as  we  have  seen,  in  the  most  plain  and  unequivocal  terms, 
assert  the  perseverance  of  the  saints,  and  therefore  we  must 
explain  these  texts,  if  it  can  be  done,  in  consistency  with 
those  numerous  passages  which  plainly  assert  the  saint's 
perseverance.  And  this  can  be  done;  for  there  is  not  an 
expression  in  one  of  these  texts  that  necessarily  implies  a 
justifying  righteousness  or  saving  grace.  They  may  all  be 
explained  to  mean  an  apparent  or  a  moral  righteousness, 
great  knowledge,  and  miraculous  gifts. 

4.  It  is  objected  again,  that,  in  the  Scriptures,  Christians 
are  frequently  exiiorted  to  be  faithful,  and  cautioned  to  guard 
against  apostacy  ?  And  that  these  exhortations  and  cautions 
would  be  unnecessary,  if  Christians  will  certainly  persevere? 
To  this  objection,  it  is  answered,  that  while  God  has  deter- 
mined to  give  his  people  persevering  grace,  he  has  deter- 
mined to  give  it  to  them,  only  in  the  way  of  diligence  in 
duty  ;  and  these  exhortations  and  cautions  are  a  part  of  his 
plan,  to  secure  their  diligence  and  final  perseverance. 

5.  It  has  been  objected  again,  that  this  doctrine  leads  to 
licentiousness.  But  this  objection  must  be  founded  on  igno- 
rance of  the  nature  of  true  faith.  For  that  faith,  which  the 
true  Christian  possesses,  is  a  faith  which  works  by  love, 
purifies  the  heart,  and  is  evidenced  by  good  works.  If, 
then,  a  person  live  in  sin,  and  is  not  leading  a  holy  life,  he 


352  saint's  perseverance.  [ch.  xliii. 

has  no  scriptural  evidence  that  he  is  in  a  state  of  grace,  much 
less  that  he  shall  persevere  unto  salvation.  Besides,  the 
Christian  acts  from  the  principle  of  love.  He  loves  the 
Lord  and  his  service,  and  he  hates  sin.  And  this  will  secure 
his  obedience  to  the  divine  law.  The  language  of  the  true 
Christian  is,  not  let  "  us  continue  in  sin  that  grace  may- 
abound,"  but  "  how  shall  we  who  are  dead  to  sin  live  any 
longer  therein?"  Rom.  vi.  1,2.  It  is  true  this  doctrine, 
as  well  as  all  the  other  doctrines  of  grace  may  be  abused  to 
licentiousness,  by  carnal  professors ;  but  the  doctrine  itself 
gives  them  no  countenance  for  this  abuse.  And  it  can  be 
no  reasonable  objection  to  a  doctrine  that  bad  men  make  a 
bad  use  of  it. 


QUESTIONS 


ON  THE  PRECEDING  CHAPTERS,  AND  PORTIONS  OP 
SCRIPTURE  FOR  THE  BIBLE  LESSON  IN  CONNEXION 
WITH  EACH  CHAPTER. 


CHAPTER  I. 

BEING  OF  A  GOD. 

Bible  Lesson. — Psalm  xiv. 

1.  What  doctrine  lies  at  the  foundation  of  all  religion? 

2.  What  are  they  called  who  deny  this  doctrine  1 

3.  Are  there  really  any  Atheists  in  principle  1 

4.  If  so,  what  must  we  say  of  them] 

5.  When  we  undertake  to  prove  against  the  Atheist  that 
there  is  a  God,  what  kind  of  a  being  is  meant  ] 

6.  What  is  the  mode  of  reasoning  on  this  subject  ? 

7.  What  is  the  first  principle  assumed  ] 

8.  What  the  next  ] 

9.  Prove  that  things  cannot  make  themselves. 

10.  What  is  the  necessary  inference  from  this  1 

11.  How  do  Athetsts  attempt  to  avoid  the  necessity  of  sup- 
posing a  first  cause  or  God  ■? 

12.  Show  the  fallacy  of  their  plan. 

13.  To  what  conclusion  are  we  necessarily  driven  1 

14.  Show  this. 

15.  What  properties  must  belong  to  the  first  cause  ? 

16.  What  is  meant  by  his  self-existence  ? 

17.  Why  must  he  be  self-existent  ? 

18.  What  is  meant  by  his  necessary  existence  ? 

19.  Why  must  he  have  this  property  1 

20.  Prove  that  he  must  be  an  active  being. 

21.  Show  that  he  must  be  intelligent. 

22.  What  is  the  conclusion  from  the  preceding  reasoning? 

23.  Give  a  brief  summary  of  the  reasoning,  by  which  we 
arrive  at  this  conclusion. 

24.  How  have  Atheists  accounted  for  the  existence  of  things, 
and  their  present  form  1 

25.  Refute  these  sentiments. 

30* 


354  QUESTIONS. 

26.  How  did  Cicero  reason  on  this  subject] 

27.  Do  not  mankind  generally  believe  in  the  being  of  a  God  1 

28.  Is  not  this  an  argument  in  favour  of  the  truth  of  the  doc» 
trine  1 


CHAPTER  II.— Part  I. 

THE  SCRIPTURES  THE  WORD  OF  GOD. 

2  Timothy  iii.  15—17. 

1.  Is  not  a  special  revelation  from  God  necessary  to  guide 
men  into  truth,  duty,  and  happiness  ] 

2.  Prove  this. 

3.  Have  we  a  revelation  from  God  ] 

4.  What  is  meant,  when  it  is  said  the  Scriptures  were  given 
by  inspiration  of  God  ] 

5.  Answer  the  question  in  the  Westminster  Shorter  Cate- 
chism, in  which  the  doctrine  is  contained,  that  the  Scriptures 
are  the  word  of  God. 

6.  State  the  arguments  by  which  this  doctrine  is  proved. 

7.  What  is  the  character  of  the  style  in  which  the  Scriptures 
were  written  ? 

8.  Can  an  argument  be  hence  drawn  in  favour  of  their  divine 
origin  ? 

9.  Do  the  several  parts  of  Scripture  harmonize  ] 

10.  Are  there  any  apparent  contradictions  1 

11.  Can  they  be  reconciled! 

12.  How  does   the   harmony   of  the  Scriptures  prove  their 
divinity? 

13.  Mention  some  of  the  mysteries  of  the  Scriptures. 

14.  How  do  these  prove  their  divinity  1 

15.  Are  not  the  Scriptures  very  ancient  1 

16.  Have  they  not  been  greatly  exposed  to  destruction  1 

17.  Does  not  their  preservation  aftbrd  an  argument  in  favour 
of  their  divinity? 

18.  What  was  the  character  of  the  penmen  1 

19.  Does  their  character  afford  an  argument  in  favour  of  the 
divinity  of  the  Scriptures? 

20.  Under  what  circumstances   was   the   Christian  religion 
established  in  the  world  ? 

21.  Does  not  its  establishment  prove  the  divinity  of  the  Scrip- 
tures which  contain  it? 

22.  Would  not  the  same  argument  prove  the  Mahommedan 
religion  to  be  divine? 

23.  Do  not  the  preservation  and  progress  of  the  Christian  reli- 
gion, also  prove  the  divinity  of  the  Scriptures? 


QUESTIONS,  355 

CHAPTER  II.— Part  II. 

THE  SCRIPTURES  THE  WORD  OF  GOD. 

Psalm  xix.  7 — 14. 

1.  Show  that  the  doctrines  and  precepts  of  Scripture  are 
holy. 

2.  Do  we  find  such  holy  doctrines  and  precepts  in  any  other 
writings  1 

3.  Does  not  this  character  of  the  Scriptures  prove  their  divi- 
nity— and  how] 

4.  What  is  the  scope  of  the  Scriptures  ] 
5-  Prove  this. 

6.  How  does  their  scope  prove  that  they  are  a  revelation 
from  God  ] 

7.  Have  the  Scriptures  a  happy  influence  on  society  and 
individuals  ? 

8.  Prove  this. 

9.  Has  not  the  religion  of  the  Scriptures  been  the  occasion 
of  much  misery] 

10.  Does  this  militate  against  their  divinity] 

11.  How  does  their  happy  influence  prove  their  divinity] 

12.  Have  not  the  Scriptures  a  convincing  and  converting 
power] 

13.  Show  this. 

14.  Show  that  they  have  also  a  comforting  influence. 

15.  What  is  the  legitimate  inference  from  their  convincing, 
converting,  and  comforting  influence] 


CHAPTER  II,— Part  III. 

THE  SCRIPURES  THE  WORD  OP  GOD. 

Luke  iv.  33—44. 

1.  What  is  a  miracle  ] 

2.  Are  miracles  within  the  sphere  of  the  divine  power] 

3.  Are  they  consistent  with  his  wisdom] 

4.  What  should  be  the  character  of  the  object  to  be  obtained] 

5.  Was  a  revelation  from  God  necessary  to  the  well-being 
of  man] 

6.  Were  miracles  necessary  to  attest  this  revelation] 

7.  Can  miracles  be  wrought  only  by  the  power  of  God] 

8.  Prove  this. 


356  QUESTIONS. 

9.  What  are  we  to  think  of  the  miracles  said  to  be  performed 
by  the  magicians  of  Egypti 

10.  Was  there  any  foundation  for  the  sentiment  of  the  Jews, 
that  Christ  wrought  miracles  by  the  agency  of  Satan'? 

11.  What  is  the  grand  objection  of  infidels,  to  miracles? 

12.  Answer  this  objection. 

13.  Why  are  not  miracles  still  performed? 

14.  If  we  deny  that  the  miracles  recorded  in  Scripture  were 
performed,  wliat  must  we  believe] 

15.  Could  the  writers  of  the  Scriptures  have  been  deceived 
on  this  point? 

16.  Could  they  have  designed  to  deceive  others? 

17.  If  they  had,  could  they  have  succeeded? 

18.  Are  we  relieved  from  the  difficulty  of  believing  strange 
things,  by  rejecting  the  miracles  of  Scripture? 

19.  What  is  the  conclusion? 


CHAPTER  IL-Pakt  IV. 

THE  SCRIPTURES  THE  WORD  OF  GOD. 

2  Peter  i.  19—21. 

1.  What  is  prophecy? 

2.  Who  alone  can  tbretel  ftiture  events? 

3.  What  may  be  hence  inferred? 

4.  Mention  some  of  the  most  prominent  prophecies,  proving 
the  divinity  of  the  Scriptures. 

5.  What   was  the   prophecy  respecting   Ishraael  and   his 
descendants? 

6.  What  people  are  his  descendants? 

7.  Show  that  this  prophecy  has  been  fulfilled. 

8.  Mention  some  prophecies  concerning  Egypt. 

9.  Have  these  prophecies  been  fulfilled? 

10.  Mention  the  prophecies  relating  to  the  taking  of  Babylon? 

11.  Describe  that  city. 

12.  How  was  it  taken? 

13.  What  were  the  prophecies  respecting  the  state  of  Baby- 
lon after  it  should  be  taken? 

14.  Have  these  been  fulfilled? 

15.  What  were  the  prophecies  of  Daniel  respecting  four  great 
monarchies  in  succession? 

16.  Have  these  been  fulfilled  ? 

17.  How  have  infidels  attempted  to  evade  the  force  of  Daniel's 
prophecies? 

18.  How  may  they  be  answered? 


QUESTIONS.  357 


CHAPTER  IL— Part  V. 

THE  SCRPTURES  THE  WORD  OF  GOD. 

Luke  xxi.  7 — 24. 

1.  Mention  some  of  the  prophecies  of  the  Old  Testament, 
respecting  the  Messiah  to  come. 

2.  Show  that  they  have  been  fulfilled  in  Jesus. 

3.  Show  that  these  prophecies  were  delivered  before  the 
appearance  of  Jesus, 

4.  Mention  the  prophecies  of  Jesus  respecting  the  destruction 
of  Jerusalem, 

5.  Show  their  fulfilment. 

6.  Recite  the  prophecies  in  the  Revelation  respecting  Anti- 
christ. 

7.  Show  their  fulfilment. 

8.  What  did   Moses  prophesy  respecting  the  state  of  the 
Jews  in  the  latter  days? 

9.  Have  his  prophecies  been  fulfilled] 


CHAPTER  m. 

PERFECTIONS  OF  GOD. 

Exodus  xxxiv.  5 — 7. 

1.  What  is  Godi 

2.  How  have  the  perfections  of  God  been  divided? 

3.  What  are  meant  by  the  communicable'? 

4.  Which  are  they? 

5.  What  by  the  incommunicable? 

6.  Which  are  they? 

7.  What  is  meant  by  the  natural  perfections  of  God? 

8.  What  by  his  moral  ? 

9.,  What  other  classification  of  the  divine  perfections  is  some- 
times made  ? 

10.  Which  are  the  natural  perfections  ? 

11.  Define  and  prove  the  spirituality  of  God. 

12.  What  is  meant  by  his  infinity  ? 

13.  Prove  that  he  is  infinite. 

14.  What  are  his  immensity  and  omnipresence  1 

15.  What  is  the  diflTerence? 

16.  Prove  that  they  belong  to  him. 

17.  What  is  meant  by  his  eternity  ? 


358  QUESTIONS. 

18.  Prove  that  he  is  eternal. 

19.  Define  and  prove  his  unchangeableness. 

20.  What  is  the  wisdom  of  God? 

21.  Prove  that  this  perfection  belongs  to  him. 

22.  Define  and  prove  his  power. 

23.  Which  are  the  moral  perfections  of  Godi 

24.  Define  his  holiness. 

25.  Prove  that  he  is  holy. 

26.  What  is  his  justice! 

27.  Prove  that  he  is  just. 

28.  Define  and  prove  his  goodness. 

29.  What  are  the  mercy,  grace,  and  patience  of  God  1 

30.  Prove  that  these  perfections  belong  to  him. 

31.  Define  and  prove  his  truth. 

32.  Are  the  moral  perfections  of  God  consistent  with  good- 
ness? 


CHAPTER  IV. 

THE     TRINITY. 

1  John  V.  5—9. 

1.  Is  the  mysteriousness  of  some  of  the  doctrines  of  Scrip- 
ture a  valid  objection  against  them  1 

2.  Is  the  doctrine  of  the  Trinity  mysterious  ? 

3.  Could  this  doctrine  be  discovered  by  reason] 

4.  Is  it  contrary  to  reason  1 

5.  Are  there  more  Gods  than  one  1 

6.  Prove  the  unity  of  God. 

7.  How  many  persons  are  there  in  the  God-head  7 

8.  Do  we  find  any  hints  of  the  doctrine  of  the  Trinity  among 
Pagan  nations  1 

9.  How  are  we  to  account  for  this  1 

10.  What  evidence  is  there  in  the  Old  Testament  of  a  plu- 
rality of  persons  in  the  God-head  1 

11.  What  evidence  that  this  plurality  is  a  Trinity  1 

12.  Mention  the  proofs  of  this  doctrine  found  in   the  New 
Testament. 

13.  Is  the  doctine  of  the  Trinity  important  1 


CHAPTER  V. 

DIVINITY    OF    CHRIST. 

John  i.  1—14. 

1.  How  doth  it  appear  that  the  Son,  and  the  Holy  Ghost  are 
God  equal  with  the  Father  ] 


QUESTIONS.  359 

2.  What  names  are  given  to  the  Son,  proving  his  divinity  7 

3.  What  is  the  meaning  of  Jehovah  7 

4.  Can  this  name  be  properly  given  to  any  one  except  a  di- 
vine person  'i 

5.  Mention  passages  in  which  it  is  given  to  Christ : 

6.  Mention  texts  in  which  he  is  called  God : 

7.  What  divine  attributes  are  given  to  him  1 

8.  Prove  from  Scripture  that  these  attributes  belong  to  him. 

9.  What  works  are  ascribed  to  him,  which  God  only  can 
perform  ? 

10.  Quote  the  texts  which  ascribe  these  works  to  him. 

11.  May  worship  be  given  to  any  but  God  1 

12.  Is  worship  in  scripture  given  to  Christ] 

13.  How  may  the  objection  be  answered,  that  this  doctrine  is 
mysterious,  and  contrary  to  reason. 

14.  Do  not  the  Scriptures  sometimes  speak  of  Christ  as  infe- 
rior to  the  Father  ? 

1.5.  How  is  the  objection  drawn  from  such  passages  answered  1 
16.  Is  it  of  any  importance,  whether  the  doctrine  of  the  divi- 
nity of  Christ  be  believed  or  not  ? 


CHAPTER  VI. 

DIVINITY  OF  THE   HOLT  GHOST. 
Acts  V.  1—11. 

1.  What  have  been  the  two  great  errors  respecting  the  per- 
son of  the  Holy  Ghost? 

2.  What  are  the  arguments  by  which  his  divinity  is  proved  1 

3.  What  divine  names  are  given  to  him  "! 

4.  Recite  the  passages  in  which  the  name  Jehovah  is  given 
to  him. 

.5.  Quote  the  texts  in  which  he  is  called  God. 

6.  What  divine  attributes  are  given  to  him  1 

7.  Quote  the  passages  in  proof  of  each. 

8.  What  divine  works  are  ascribed  to  him  1 

9.  Mention  the  passages  in  which  creation  is  ascribed  to 
him. 

10.  Is  the  calling  and  commissioning  of  ministers  a  divine 
work] 

11.  Does  this  work  belong  to  the  Holy  Ghost] 

12.  Prove  that  he  raised  the  dead. 

13.  Is  regeneration  a  divine  work] 

14.  Show  that  this  work  belongs  to  him  ] 

1.5.  Is  the  working  of  miracles  ascribed  to  him] 
16.  Show  that  the  Scriptures  sanction   the   worship  of  the 
Holy  Ghost. 


QUESTIONS. 


CHAPTER  VII. 


Ephesians  i.  1 — 12. 

1.  What  are  the  decrees  of  God] 

2.  How  are  they  divided  ] 

3.  What  are  the  general  decrees  of  God  1 

4.  What  his  special  decrees  ? 

.5.  Should  the  doctrine  of  election  be  preached  ? 

6.  Is  not  the  doctrine,  in  some  form,  frequently  taught  in  the 
Scriptures  ] 

7.  State  the  doctrine. 

8.  Prove  from  Scripture  that  there  is  an  election  of  some 
men. 

9.  May  not  this  be  of  nations  and  communities  to  privileges, 
instead  of  individuals  to  everlasting  life? 

10.  When  was  the  election  of  individuals  made] 

11.  To  what  are  persons  elected  ] 

12.  What  are  the  two  great  opinions  as  to  the /ownda^'on  of 
election  ] 

13.  Which  of  these  is  the  true  doctrine  1 

14.  Prove  that  election  is  unconditional  and  absolute. 

15.  Give  a  summary  of  the  doctrine. 

16.  Has  this  doctrine  been  extensively  held  1 

17.  Answer  the  objection  that  this  doctrine  makes  God  a  re- 
specter of  persons. 

18.  It  has  also  been  objected  that  it  leads  to  licentiousness.  Is 
this  so  ] 

19.  Does  it  not  render  useless  the  means  of  grace  ] 

20.  Does  it  keep  any  away  from  Christ  and  salvation  ] 


CHAPTER  VIII. 

CREATION. 
Genesis  i. 

1.  How  doth  God  execute  his  decrees  1 

2.  In  what  ways  has  the  origin  of  all  things  been  accounted 
for] 

3.  What  is  the  only  rational  account  ] 

4.  What  are  we  to  understand  by  the  beginning.  Gen.  i.  1. 

5.  How  old  is  the  world  ] 


QUESTIONS. 


361 


6.  Does  the  account  of  creation,  Gen.  i.  refer  to  the  universe, 
or  only  to  our  system  1 

7.  What  is  the  work  of  creation  1 

8.  By  whom  were  all  things  made  1 

9.  Of  what] 

10.  By  what,  or  how  were  all  things  made  1 

11.  In  what  time  ] 

12.  Why  did  God  take  so  many  days  ? 

13.  What  was  the  work  of  the  first  day  ? 

14.  In  what  state  was  creation  on  this  dayl 

15.  Were  the  angels  created  on  this  day  1 

16.  What  was  the  light  created  on  this  day  1 

17.  What  was  the  work  of  the  second  day  1 

18.  What  was  the  firmament  ? 

19.  What  was  the  work  of  the  third  day  ? 

20.  What  of  the  fourth] 

21.  What  of  the  fifth] 

22.  What  of  the  sixth  ] 

23.  What  did  God  do  on  the  seventh  day  ] 

24.  In  what  condition  were  all  things  made  ] 

25.  For  what  end  did  God  create  all  things  ] 


^ 


CHAPTER  IX. 


PRIMITIVE  STATE  OF  MAN. 

Genesis  i.  26—31. 


1.  How  did  God  create  man  ] 

2.  Was  there  any  difference  in  the  manner  of  creating  man 
and  other  things  ] 

3.  What  does  this  teach] 

■4.  Of  what  does  man  consist  ] 

5.  Of  what  was  the  body  of  the  man  formed] 

6.  Of  what  the  woman  ] 

7.  Were  they  created  in  the  image  of  God  ] 

8.  Wherein  did  this  image  consist  ] 

9.  In  what  other  things  have  some  supposed  this  image  con- 
sisted ] 

10.  Prove  that  it  consisted  in  knowledge,  righteousness,  and 
holiness. 

11.  What  was  the  knowledge  which  belonged  to  this  image? 

12.  What  the  righteousness  ] 

13.  What  the  holiness  ] 

14.  Did  dominion  over  the  creatures  make  any  part  of  this 
image] 

15.  What  happiness  did  man  enjoy  in  his  primitive  state  1 

31 


CHAPTER  X. 

IMMORTALITY  OF  THE  SOUL. 

Luke  xvi.  22—26. 

1.  Was  man  created  with  a  soul  1 

2.  Is  his  soul  immortal  1 

3.  What  kind  of  immortality  belongs  to  the  soul  of  man  1 

4.  May  the  immortality  of  the  soul  be  argued  from  reason  1 

5.  Mention  the  arguments  drawn  from  reason. 

6.  What  is  the  nature  of  the  soul  ? 

7.  How  does  this  prove  its  immortality  1 
Q.  Is  this  argument  conclusive'! 

9.  Has  the  immortality  of  the  soul  been  generally  believed  ] 

10.  How  does  this  prove  its  truth  1 

11.  Is  there,  in  mankind,  an  innate  desire  of  immortality  1 

12.  How  does  this  prove  that  the  soul  is  immortal  1 

13.  How  far  are  the  faculties  of  the  soul  improveable  and  pro- 
gressive! 

14.  How  may  its  immortality  be  argued  from  the  improveable 
and  progressive  nature  of  its  faculties'! 

15.  Is  there  an  unequal  distribution  of  good  and  evil  in  the 
present  life  ] 

16.  How  does  this  prove  the  immortality  of  the  soul  ■! 

17.  Is  revelation  necessary,  fully  to  establish  this  doctrine  1 

18.  Prove  the  immortality  of  the  soul  from  Scripture. 


CHAPTER  XI. 
ANGELS. 

Colossiana  i.   16. 

1.  Were  any  intelligent  beings  except  man  the  subjects  of 
creation'? 

2.  By  what  names  are  angels  called  in  Scripture'! 

3.  Are  there  different  ranks  or  orders  among  them! 

4.  How  did  God  create  angels '! 

5.  What  is  God's  providence  towards  the  angels  1 

6.  When  were  the  angels  created] 

7.  Are  they  numerous ! 

8.  What  is  their  nature'! 

9.  Are  they  immortal ! 

10.  Do  they  excel  in  knowledge,  wisdom,  and  power ! 


QUESTIONS.  363 

11.  What  was  their  original  character  1 

12.  Were  they  placed  in  a  state  of  trial  1 

13.  What  was  the  results 

14.  What  was  the  first  sin  of  the  fallen  angels  1 

15.  Have  they  a  chief! 

16.  Is  their  number  great  ■? 

17.  Have  they  great  influence,  and  have  they  done  much  mis- 
chief in  our  world  7 

18.  Show  this. 

19.  Did  any  of  the  angels  stand? 

20.  What  are  their  employments'? 

21.  Show  that  they  are  engaged  in  praising  God. 

22.  Mention  the  instances  in  which  they  ministered  to  Christ, 
when  he  was  upon  earth. 

23.  Prove  that  they  minister  to  his  people. 

24.  Have  they  brought  messages  from  God  to  men? 

25.  Are  they  not  instruments  in  inflicting  the  judgments  of 
God  upon  his  enemies? 

26.  Do  they  protect  and  deliver  the  people  of  God? 

27.  Do  they  comfort  and  encourage  them  ? 

28.  Are  they  not  the  constant  attendants  of  the  people  of  God  ? 

29.  How  long  does  their  ministry  to  the  people  of  God  con- 
tinue ? 

30.  What  will  be  their  business  at  the  resurrection  and  judg- 
ment? 


CHAPTER  XII. 

PROVIDENCE. 

Matthew  x.  28—31. 

1.  What  are  God's  works  of  providence? 

2.  What  are  the  parts  of  God's  providence? 

3.  What  is  his  preserving  providence? 

4.  What  his  governing  providence  ? 

5.  What  are  the  subjects  of  divine  providence  ? 

6.  Prove  from  reason  the  preserving  providence  of  God. 

7.  Can  his  governing  providence  also  be  proved  from  reason? 

8.  Adduce  the  Scripture  proofs  of  divine  providence. 

9.  Does  providence  extend  to  the  free  actions   of  moral 
agents  ? 

10.  Prove  that  this  is  the  case. 

11.  Is  the  liberty  of  the  creature  hereby  infringed? 

12.  Does  the  providence  of  God  extend  to  evil  actions  ? 

13.  What  has  providence  to  do  with  evil  actions? 

14.  What  is  said  on  this  subject  with  respect  to  the  conduct 
of  Joseph's  brethren,  and  Pharaoh,  and  Shimei? 


QUESTIONS. 


15.  How  may  these  cases  be  explained? 

16.  What  are  the  attributes  of  providence  1 

17.  Prove  that  providence  is  holy,  virise,  and  pow^erful. 


CHAPTER  Xin. 

THE  COVENANT  OF  WORKS. 

Genesis  ii.  15 — 17. 

1.  By  what  names  is  the  covenant  called,  which  it  is  said 
God  made  with  man  in  his  state  of  innocency? 

2.  Why  is  it  so  called  ] 

3.  What  special  act  of  providence  did  God  exercise  towards 
man  in  the  state  wherein  he  was  created] 

4.  Who  were  the  parties  contracting  in  the  covenant   of 
works? 

5.  What  was  the  condition  of  the  covenant  1 

6.  Was  man,  in  that  covenant,  bound  to  keep  the  whole 
moral  law  ] 

7.  Could  he  have  fallen  without  eating  the  forbidden  fruit? 

8.  What  was  tlie  character  of  the  obedience  required  1 

9.  What  was  the  promise  of  the  covenant ! 

10.  What  was  the  life  promised  J 

11.  What  was  the  penalty  threatened  for  transgression  ] 

12.  What  was  the  death  threatened  ] 

13.  What  were  the  sacraments  of  this  covenant? 

14.  Why  was  the  tree  of  knowledge  of  good  and   evil  so 
called? 

15.  Whence  did  the  tree  of  life  take  its  name  ? 

16.  What  are  the  arguments  to  prove  that  God  did  make  such 
a  covenant  with  our  first  parents  ? 


CHAPTER  XIV. 

THE  FALL. 

Genesis  iii.  1 — 6. 

1.  Did  our  first  parents  continue  in  the  estate  wherein  they 
were  created  ? 

2.  What  was  the  sin  whereby  our  first  parents  fell  from  the 
estate  wherein  they  were  created  ? 

3.  How  were  they  drawn  into  sin? 

4.  Show  that  Satan  was  the  real  teippter  ? 


QUESTIONS.  365 

5.  Did  he  merely  assume  the  appearance  of  a  serpent,  or  did 
he  enter  the  body  of  a  real  serpent  1 

6.  Why  did  he  make  use  of  a  serpent  1 

7.  Why  was  not  Eve  surprised  at  hearing  the  serpent  speak? 

8.  How  did  Satan  proceed  in  his  temptations  1 

9.  What  was  his  success  1 

10.  Who  was  first  in  transgression,  Adam  or  Eve  1 

11.  How  came  Adam  to  sin? 

12.  Did  our  first  parents  sin  freely  1 

13.  Was  not  their  sin  in  eating  the  forbidden  fruit  very  small  1 

14.  Were  there  not  reasons  which  rendered  the  appointment 
by  God,  of  such  a  test  of  obedience  as  he  did,  peculiarly  proper"? 

15.  Did  not  the  smallness  of  the  precept  aggravate,  instead 
of  extenuate  the  transgression  ? 

16.  Mention  other  circumstances  which  aggravated  the  sin  of 
our  first  parents. 


CHAPTER  XV. 

ADAM  A  FEDERAL  HEAD. 

Romans  v.  12 — 21. 

1.  What  character  did  Adam  sustain  in  the  covenant  of 
works  ? 

2.  Did  all  mankind  fall  in  Adam's  first  transgression  ? 

3.  Was  Christ  included  in  those  represented  by  Adam  in  the 
covenant  of  works  ? 

4.  Mention  the  arguments  in  support  of  the  federal  headship 
of  Adam. 

5.  Are  the  posterity  of  Adam  involved  in  the  sentence  pro- 
nounced for  his  transgression  ? 

6.  How  does  this  prove  his  representative  character  ? 

7.  Have  not  sin,  and  condemnation,  and  death  passed  upon 
all  men,  on  account  of  their  connexion  with  Adam. 

8.  In  what  ways  could  his  posterity  be  connected  with  him  1 

9.  May  not  the  posterity  of  Adam  be  involved  in  the  sad 
consequences  of  his  fall,  alone  from  their  natural  relation  to  him 
as  their  common  father  ? 

10.  If  not,  what  is  the  necessary  conclusion  ? 

11.  Were  the  posterity  of  Adam  concerned  in  all  his  sins,  or 
only  one  ? 

12.  What  is  the  conclusion  from  this  ? 

13.  Was  Adam  a  type  of  Christ? 

14.  What  is  necessary  to  constitute  a  person  a  type  ? 

15.  In  what  peculiar  respect  did  Adam  so  resemble  Christ  as 
to  constitute  him  a  type  ? 

31* 


366  QUESTIONS. 

16.  What  objection  has  been  made  to  the  doctrine  that  Adam 
was  the  federal  head  of  his  posterity  1 

17.  Answer  this  objection  1 


CHAPTER  XVI. 

SIN. 

1  John  iii.  4;  Romans  iv.  15;  and  vii.  7. 

1.  Into  what  estate  did  the  fall  bring  mankind  1 

2.  What  is  sin  ] 

3.  How  is  sin  defined,  1  John  iii.  4] 

4.  What  is  the  force  of  the  original  word  anomia  in  this  text"? 

5.  How  is  a  knowledge  of  sin  to  be  obtained  ] 

6.  What  is  the  law  of  God  1 

7.  How  has  it  been  made  known  to  man  1 

8.  How  may  the  laws  of  God  in  the  Scriptures  be  divided  ] 

9.  What  are  the  moral  laws  ? 

10.  What  the  positive  1 

11.  Are  both  kinds  perpetually  binding  1 

12.  Is  the  law  spiritual  ] 

13.  How  is  sin  divided! 

14.  Wliat  is  original  sin  T 
1.5.  What  is  actual  sin  1 

16.  How  are  actual  sins  divided  ? 

17.  What  are  sins  of  omission ! 

18.  What  of  commission  J 

19.  What  other  division  of  actual  sins  has  been  made  ? 

20.  Describe  each. 


CHAPTER  XVII. 

ORIGINAL  SIN. 
Romans  iii.  9 — 19. 

1.  Wherein  consists  the  sinfulness  of  that  estate  whereinto 
man  fell  1 

2.  Why  is  original  sin  so  called  ] 

3.  Who  are  chargeable  with  this  sin? 

4.  Is  Christ  excepted,  and  how  did  he  escape  ? 

5.  Into  what  parts  may  original  sin  be  divided  1 

6.  What  is  meant  by  guilt"? 

7.  How  is  the  posterity  of  Adam  guilty  of  his  first  sin  ? 

8.  Prove  the  imputation  of  the  guilt  of  Adam's  first  sin. 


QUESTIONS.  367 

9.  What  is  meant  by  the  want  of  original  righteousness  ? 

10.  What  is  this  part  of  original  sin  generally  called'? 

11.  What  is  the  positive  parti 

12.  What  is  the  extent  of  this  corruption  1 

13.  Mention  the  arguments  which  prove  man's  want  of  origi- 
nal righteousness  and  total  corruption. 

14.  Show  the  universality  of  actual  sin. 

15.  May  not  this  be  accounted  for  from  the  influence  of  ex- 
ample 1 

16.  How  then  must  it  be  accounted  fori 

17.  Mention  texts  of  Scripture  which  directly  prove  original 
sin. 

18.  Does  not  the  necessity  of  regeneration  also  prove  if? 

19.  Does  not  infant  baptism  also  furnish  an  argument? 

20.  How  does  the  death  of  infants  prove  it! 


CHAPTER  XVni. 

THE  PUNISHMENT  OF  SIN. 

Romans  vi.  16—23. 

1.  What  is  the  misery  of  that  estate  whereinto  man  fell  1 

2.  What  is  meant  by  the  death,  which  is  the  wages  of  sin  1 

3.  Prove  this. 

4.  Under  what  heads  may  the  miseries  which  are  the  conse- 
quences of  sin  be  arranged  1 

5.  Enumerate  the  miseries  of  this  life  which  are  the  conse- 
quences of  sin. 

6.  What  is  meant  by  natural  death. 

7.  What  by  spiritual  death  1 

8.  What  by  eternal  death  ? 

9.  How  is  future  misery  represented  in  the  Scriptures  1 

10.  What  will  be  its  duration  ?  ■ 

11.  Mention  texts  of  Scripture  which  directly  assert  the  eter- 
nal duration  of  future  misery. 

12.  How  is  the  force  of  these  texts  evaded  1 

13.  Show  the  fallacy  of  the  evasion. 

14.  What  other  arguments  are  there  to  prove  the  eternal  du- 
ration of  the  future  misery  of  the  wicked  ] 

15.  Seeing  the  Scriptures  are  so  express  on  this  subject,  how 
can  we  account  for  the  denial  of  this  doctrine,  by  persons  pro- 
fessing to  believe  the  Scriptures  1 


CHAPTER  XIX. 

THE  COVENANT  OF  GRACE. 
Hebrews  x.  1 — 17. 
1.  Did  God  leave  all  mankind  to  perish  in  the  estate  of  sin 
[  misery  1 


«Oo  QUESTIONS. 

2.  Why  is  the  Grospel  plan  of  salvation  called  the  covenant 
of  grace  1 

3.  Who  are  the  parties  in  this  covenant? 

4.  What  are  its  great  branches;  and  what  does  each  re- 
spect "? 

5.  What  is  the  first  branch  called  1 

6.  Prove  that  there  wsls  such  a  covenant  of  redemption. 

7.  What  is  the  peculiar  part  of  each  person  of  the  Trinity 
in  the  covenant  of  grace  1 

8.  Is  this  covenant  conditional  1 

9.  What  are  its  articles  1 

10.  Does  it  contain  threatenings  1 

11.  When  was  the  covenant  of  grace  made  7 

12.  When  was  it  revealed  J 

13.  Has  the  covenant  always  been  the  same  1 

14.  Has  the  manner  of  dispensing  it  been  the  same  ? 

15.  Wherein  do  the  covenant  of  works  and  grace  agree  1 

16.  Wherein  do  they  differ? 


CHAPTER  XX. 

DIFFEENCE  OF  THE  OLD  AND  NEW  TESTAMENT. 
Acts  XV.  1 — 11. 

1.  Is  the  substance  of  the  Old  and  New  Testaments  the 
same? 

2.  Prove  that  the  Old  Testament  contained  the  covenant  of 
grace. 

3.  In  what  consists  the  difference  between  the  Old  and  New 
Testaments  ? 

4.  In  what  particulars  do  they  differ  1 

5.  How  do  they  differ  in  regard  to  the  Saviour? 

6.  What  is  the  difference  in  regard  to  spiritual  light  ? 

7.  How  were  the  Saviour,  and  the  grace  of  God  through  him, 
exhibited  in  the  Old  Testament  ? 

8.  Was  there  any  difference  in  regard  to  severity  and  mild- 
ness ? 

9.  Why  was  the  Old  Testament  dispensation  called  a  yoke  ? 

10.  Did  the  two  dispensations  differ  in  regard  to  liberty  ? 

11.  Is  not  the  grace  of  God  more  extended  under  the  New 
Testament  than  the  Old  ? 

12.  Do  they  not  also  differ  in  regard  to  permanence  ? 


CHAPTER  XXI. 

THE  OLD  TESTAMENT. 
Galatians  iii. 

1.  How  was  the  covenant  of  grace  administered  under  the 
Old  Testament  ? 


QUESTIONS.  369 

2.  What  was  the  first  promise  after  the  fall? 

3.  Explain  this  promise. 

4.  When  were  sacrifices  instituted,  and  what  did  they  teach? 

5.  Were  there  any  personal  types  of  Christ  before  the  time 
of  Abraham? 

6.  In  what  respects  did  they  typify  Christ? 

7.  What  took  place  with  respect  to  the  church  in  the  time 
of  Abraham?  , 

8.  Did  the  covenant  made  with  Abraham  contain  the  cove- 
nant of  grace  ? 

9.  Was  there  any  new  light  communicated  through  Jacob? 

10.  Mention  the  personal  types  of  Christ  between  the  times 
of  Abraham  and  Moses,  and  in  what  respects  they  were  types. 

11.  Did  not  a  new  order  of  things  commence  in  the  time  of 
Moses? 

12.  Was  the  passover  typical,  and  of  what? 

13.  Were  not  the  pillar  of  cloud  and  lire,  the  manna,  and  the 
smitten  rock  typical  of  Christ? 

14.  In  what  respects  did  each  of  these  typify  him? 

15.  Did  the  covenant  made  at  Sinai  contain  the  covenant  of 
grace  ? 

16.  How  was  the  moral  law  connected  with  this  covenant? 

17.  What  was  the  import  of  the  numerous  sacrifices  then 
instituted? 

18.  What  of  the  numerous  washings? 

19.  Mention  other  typical  things  connected  with  the  Sinai 
covenant  or  dispensation. 

20.  Point  out  the  typical  import  of  each  of  them. 

21.  Was  Moses  a  type  of  Christ,  and  in  what  respects? 

22.  Mention  the  personal  types  after  him,  and  wherein  they 
typified  Christ. 

23.  Mention  some  of  the  prominent  prophecies  from  and  after 
the  time  of  Moses,  respecting  Christ  and  salvation  through  him. 

24.  How  were  the  saints  under  the  Old  Testament  saved? 


CHAPTER  XXII. 

JESUS  THE  CHRIST. 
John  iv.  25 — 42. 

1.  What  is  the  meaning  of  Messiah  or  Christ,  and  why  was 
the  Saviour  so  called? 

2.  Who  is  the  Redeemer  of  God's  elect? 

3.  Show  that  the  promised  Messiah  hath  come. 

4.  Who  is  the  promised  Messiah? 

5.  At  what  time  was  it  predicted  the  Messiah  should  appear? 


370  QUESTIONS. 

6.  Were  these  predictions  fulfilled  in  Jesus? 

7.  Did  he  according  to  prophecy  enter  the  second  temple? 

8.  From  whom  was  the  Messiah  to  descend? 

9.  Did  the  genealogy  of  Jesus  correspond  with  these  pro- 
phecies? 

10.  Where  was  it  predicted  the  Messiah  should  be  bom? 

11.  Where  was  Jesus  born? 

12.  Had  Jesus  a  forerunner,  according  to  prophecy? 

13.  The  prophets  foretold  the  character,  works,  sufferings, 
death,  resurrection,  and  ascension  of  the  Messiah,  and  the  con- 
sequent calling  of  the  Gentiles;  were  these  prophecies  fulfilled 
in  Jesus? 

14.  By  what  other  arguments  may  the  doctrine  that  Jesus  is 
the  Messiah,  be  proved? 


CHAPTER  XXIII. 

TWO  NATURES  AND  ONE  PERSON  IN  CHRIST. 

Hebrews  ii.  14 — 18. 

1.  What  is  Christ,  as  to  his  natures  and  person? 

2.  Recite   the  answer  in  the   Catechism,  containing   this 
doctrine. 

3.  Prove  from  Scripture  that  the  Son  of  God  assumed  human 
nature. 

4.  Show  that  the  divine  and  human  nature  were  so  united 
as  to  form  but  one  person. 

5.  Show  that  the  natures  remain  distinct. 

6.  State  the  doctrine  of  Scripture  on  this  whole  subject. 

7.  Why  was  it  requisite  that  the  Mediator  should  be  God? 

8.  Why  that  he  should  be  man? 

9.  Why  that  he  should  be  God  and  man  in  one  person? 


CHAPTER  XXIV. 

THE  PROPHETICAL  OFFICE  OF  CHRIST. 

Acts  iii.  20—26. 

1  What  offices  doth  Christ  execute  as  our  Redeemer? 

2.  Show  that  he  sustains  and  performs  the  office  of  a  prophet? 

3.  What  does  a  prophet  in  Scripture  signify  ? 

4.  How  doth  Christ  execute  the  olfice  of  a  prophet? 

5.  In  what  ways  does  he  execute  this  office? 

6.  When  did  he  enter  on  his  prophetical  office? 


QUESTIONS.  371 

7.  How  did  he  execute  this  office  under  the  Old  Testament? 

8.  How  has  he  done  it  since  his  incarnation] 

9.  Is  the  word  of  itself  sufficient  to  make  men  wise  unto 
salvation  1 

10.  Whence  arises  its  insufficiency] 

11.  Is  the  sinner  blamable  that  he  is  not  led  by  the  word  to 
a  saving  knowledge  of  divine  truth  ] 

12.  Prove  the  necessity  of  the  teaching  of  the  Spirit. 

13.  How  does  the  Spirit  teach] 

14.  Is  the  necessity  of  the  word  hereby  taken  away] 


CHAPTER  XXV. 

THE  PRIESTLY  OFFICE  OF  CHRIST ATONEMENT. 

Isaiah  liii. 

1.  How  doth  Christ  execute  the  office  of  a  priest] 

2.  What  are  the  parts  of  Christ's  priestly  office  ] 

3.  What  was  the  great  object  of  Christ's  death] 

4.  Do  any  deny  this  ]  and  what  do  such  say  were  the  objects 
of  his  death  ] 

5.  Mention  the  arguments  to  prove  that  Christ  died  to 
satisfy  divine  justice  in  the  room  of  sinners. 

6.  What  was  the  object  of  sacrifices  under  the  Levitical  law] 

7.  What  is  the  meaning  of  atonement] 

8.  How  do  the  Levitical  sacrifices  prove  that  Christ  made 
atonement  for  sin  ] 

9.  Mention  passages  in  which  Christ  is  said  to  have  bought, 
redeemed,  and  ransomed  us. 

10.  How  do  these  prove  that  he  made  atonement] 

11.  Mention  texts  in  which  he  is  said  to  have  died  for  us. 

12.  What  is  the  import  of /or,  in  these  passages  ] 

13.  How  do  these  texts  prove  his  atonement] 

14.  Mention  passages  in  which  Christ  is  spoken  of  as  having 
our  sins  laid  upon  him,  bearing  our  sins,  and  being  made  sin, 
and  a  curse  for  us. 

1.5.  How  do  these  prove  the  doctrine  ] 

16.  How  do  the  agonies  he  suffered  also  prove  it  ] 


CHAPTER  XXVI. 

THE  PRIESTLY  OFFICE  OF  CHRIST INTERCESSION. 

John  xvii. 

1.  Where  does  Christ  make  intercession] 

2.  Prove  that  he  does  make  intercession. 


372  QUESTIONS. 

8.  What  is  meant  by  his  intercession  1 

4.  What  argument  does  he  use  to  enforce  his  plea  1 

5.  In  what  manner  does  he  intercede) 

6.  Why  does  he  intercede) 

7.  Who  are  the  objects  of  his  intercession) 

8.  What  are  its  properties ) 

9.  Show  that  ii  is  glorious. 

10.  Show  that  it  is  full  of  compassion, 

11.  Prove  that  it  is  prevalent. 

12.  Prove  that  it  is  unceasing. 

13.  What  are  its  benefits  ) 

14.  Show  tliat  the  gift  of  the  Holy  Ghost  is  one  of  its  benefits. 

15.  What  benefits  result  from  this  gift) 

16.  Prove    that   filial   boldness  is    a   benefit   of  his   inter- 
cession. 

17.  Show  that  protection  from  evil  is  another  benefit. 

18.  Is  it  not  by  his  intercession  that  believers  receive  the 
daily  pardon  of  daily  sins ) 

19.  Show  tliat  the  saints  perseverance  is  also  a  benefit  of  his 
intercession. 


CHAPTER  XXVII. 

THE  KINGLY  OFFICE  OF  CHRIST. 

John  xviii.  33 — 40. 

1.  What  is  the  natural  kingdom  of  Christ) 

2.  What  is  meant  by  his  mediatorial  kingdom ) 

3.  What  was    the    opinion    of  the   Jews    respecting  his 
kingdom ) 

4.  Show  that  it  is  spiritual. 

5.  What  is  its  extent) 

6.  What  will  be  its  duration) 

7.  Explain  1  Corinthians  xv.  24 — 28. 

8.  How  doth  Christ  execute  the  office  of  a  king) 

9.  Who  are  the  subjects  of  his  kingly  power) 

10.  How  does  he  execute  his  kingly  office  in  regard  to  each 
class  ) 

11.  What  is  the  natural  state  of  those  given  to  Christ) 

12.  How  does  he  subdue  them  to  himself) 

13.  Would  the  word  of  itself  aftect  this) 

14.  If  the  operations  of  the  Spirit  were  withheld,  would  not 
the  sinner  be  excusable  for  continuing  disobedient) 

15.  Of  what  use  is  the  word ) 

16.  What  are  the  devices  of  Satan  to  keep  possession  of  the 
soul) 

17.  Describe  the  exercises  by  which  the  sinner  is  subdued  to 
Christ. 


QUESTIONS.  373 

18.  How  does  Christ  rule  his  people'? 

19.  What  is  meant  by  defending'  them'! 

20.  Who  are  the  enemies  of  Christ  and  his  people'! 

21.  How  does  he  restrain  wicked  men  ] 

22.  How  does  he  prevent  injury  from  the  things  of  the  world? 

23.  How  does  he  restrain  indwelling  corruptions? 

24.  How  evil  spirits  ? 

25.  How  doth  he  conquer  his,  and  his  people's  enemies  1 

26.  When  will  the  conquest  be  complete  1 


CHAPTER  XXVni. 

THE   HUMILIATION  OF  CHRIST. 

Philippians  ii.  1 — 8. 

1.  Wherein  did  Christ's  humiliation  consist ■? 

2.  How  was  Christ  humbled  in  his  birth  ? 

3.  What  humiliating  circumstances  attended  his  birth? 

4.  How  was  he  humbled  in  his  life  ? 

5.  How  was  he  humbled  in  his  death  ? 

6.  What  peculiarly  humiliating  circumstances  attended  his 
death  ? 

7.  To  what  death  was  he  condemned  ? 

8.  Describe  the  death  of  the  cross. 

9.  Why  was  this  death  peculiarly  humiliating? 

10.  How  was  he  humbled  in  his  death  by  the  treatment  of  his 
Father? 

11.  Why  did  he  so  treat  him? 

12.  How  was  he  humbled  after  his  death  ? 


CHAPTER  XXIX. 

THE  RESURRlJCTION  OF  CHRIST. 

Matthew  xxviii. 

1.  Wherein  consisteth  Christ's  exaltation  ? 

2.  What  are  the  parts  of  Christ's  exaltation  ? 

3.  When  did  his  exaltation  commence  ? 

4.  How  long  was  he  in  the  grave  ? 

5.  What  difficulty  has  been  suggested  on  this  subject  ? 

6.  How  is  it  obviated  ? 

7.  By  whose  power  did  Christ  rise  1 

8.  What  circumstances  attended  his  resurrection  1 

9.  With  what  body  did  he  rise  ? 

10.  Is  the  resurrection  of  Christ  an  important  doctrine  1 
32 


374  QUESTIONS. 

11.  Mention  the  arguments  in  proof  of  his  resurrection, 

12.  How  did  the  Jews  account  for  the  absence  of  liis  body 
from  thesepulchre  1 

13.  Show  the  inconsistency  of  this  account. 

14.  What  conclusion  ought  we  to  draw  from  it  1 

15.  What  is  the  testimony  of  the  New  Testament  writers  re- 
specting his  appearances  after  his  resurrection  ] 

16.  If  their  evidence  was  not  true,  how  must  we  account  for 
their  giving  it  1 

17.  Show  that  they  could  not  have  been  deceivers. 

18.  Could  they  have  been  deceived  1 

19.  Did  they  not  manifest  great  caution  in  admitting  the  re- 
surrection of  Christ  1 

20.  What  was  the  testimony  of  Paul,  and  under  what  circum- 
stances did  he  give  it  1 

21.  How  do  the  establishment  and  progress  of  the  Christian 
religion  further  prove  the  resurrection  of  Christ  1 


CHAPTER  XXX. 

THE  ASCENSION  AND  SESSION  OP  CHRIST. 

Acts  i.  1—11. 

1.  How  long  was  Christ  on  earth,  after  his  resurrection  ? 

2.  What  was  he  doing  during  this  period  1 

3.  From  wliat  place  did  he  ascend] 

4.  Was  his  ascension  visible  1 

5.  What  was  his  last  act  before  he  ascended  1 

6.  Was  his  ascension  triumphant  and  glorious  ? 

7.  What  reasons  may  be  given  for  his  ascension  ] 

8.  When  he  ascended,  where  is  he  said  to  have  sat  down ' 

9.  Mention  texts  in  proof  of  this  session  of  Christ. 

10.  Does  his  session  denote  any  local  seat  1 

11.  What  does  it  denote  ? 

12.  To  which  nature  of  Christ  does  this  session  agree  ? 


CHAPTER  XXXI. 

UNION  OP  BELIEVERS  WITH  CHRIST. 
John  XV.  1 — 11, 

1.  Is  any  thing  more  necessary  to  our  salvation,  than  its  pur- 
chase by  Christ  1 

2.  Who  applies  redemption  ) 


QUESTIONS.  375 

3.  How  are  we  made  partakers  of  the  redemption  purchased 
by  Christ  ? 

4.  How  doth  the  Spirit  apply  to  us  the  redemption  purchased 
by  Christ  ] 

5.  Mention  texts  of  Scripture  which  directly  assert  the  union 
between  Christ  and  believers. 

6.  By  what  figures  is  this  union  set  forth  in  Scripture"? 

7.  Is  it  an  essential,  or  personal,  or  local  union,  or  a  mere 
union  of  affection  ? 

8.  What  kind  of  a  union  is  it  ] 

9.  Is  it  an  important  union  ] 

10,  What  are  its  bonds  ] 

11.  What  are  its  effects  1 


CHAPTER  XXXII. 

VOCATION. 
Matthew  xxii.  1—14. 

1.  What  is  effectual  calling] 

2.  Prove  that  God  effectually  calls  sinners  to  salvation  1 

3.  Who  is  the  author  of  effectual  calling  ] 

4.  Are  any  called  who  do  not  obey  1 

5.  How  is  calling  divided  1 

6.  Define  each  of  these  kinds  of  calling. 

7.  How  is  each  of  them  made  ] 

8.  Will  the  call  by  the  word  alone  bring  sinners  to  Christ.^ 

9.  Are  they  not  then  excusable  for  not  accepting  Christ! 

10.  Why  is  the  call  by  the  word  insufficient ! 

11.  Prove  that  it  is  insufficient. 

12.  What  other  call  is  necessary  1 

13.  Is  the  external  call  of  the  word  of  any  use! 

14.  Can  the  internal  call  of  the  Spirit  be  effectually  resisted! 

15.  Is  man  then^  compelled   to  obey  the   call  of  the  Spirit 
against  his  will ! 

16.  Describe  the  exercises  of  the  sinner  under  the  call  of  the 
Spirit  ? 

17.  Why  does  God  effectually  call  some  and  not  others  1 

18.  Are  they  blamable  for  continuing  in  sin,  who  have  not  the 
internal  call  of  the  Spirit] 


CHAPTER  XXXIII. 

CONVICTIONS. 

Acts  xvi.  19—30. 

1.  What  is  meant  by  convictions'? 

2.  Have  mankind  naturally,  such  convictions? 


376  QUESTIONS 

3.  Who  is  the  author  of  genuine  convictions  1 

4.  Describe  the  exercises  of  a  person  under  convictions. 

5.  At  what  point  of  his  exercises  is  it,  that  the  Holy  Spirit 
infuses  spiritual  life  ] 

6.  Are  the  exercises  of  all  truly  convicted  persons  the  same? 

7.  Mention  passages  of  Scripture  which  prove  the  doctrine 
of  convictions. 

8.  By  what  other  arguments  may  it  be  proved  1 

9.  Is  it  strange  that  a  person  under  convictions  should  be 
distressed] 

10.  What  is  the  use  of  convictions "? 


CHAPTER  XXXIV. 

REGENERATION. 
John  iii.  1 — 12. 

1.  In  what  question  in  our  Catechism  is  the  doctrine  ot 
regeneration  contained  ? 

2.  By  what  terms  is  this  doctrine  taught  in  Scripture  ? 

3.  Is  baptism  regeneration  ] 

4.  Is  regeneration  any  thing  more  than  external  reformation  1 

5.  What  is  regeneration"! 

6.  What  is  its  design  ] 

7.  Are  any  new  faculties  given? 

8.  In  what  does  the  change  consist  in  regard  to  the  faculties 
of  the  soul  ] 

9.  Can  we   explain  the  manner  in  which  the  change  of 
regeneration  is  effected  ? 

10.  What  is  regeneration  in  regard  to  the  new  man  1 

11.  Who  is  the  author  of  regeneration? 

12.  Is  the  soul  active  or  passive  in  the  moment  of  regene- 
ration ? 

13.  Answer  the  objection  inferred  from  this  doctrine,  that  the 
sinner  is  excusable. 

14.  Answer  the  objection  that  exertions  are  useless. 

15.  Prove  the  necessity   of  regeneration  from   passages   of 
Scripture. 

16.  Prove  it  from  the  reason  and  fitness  of  things. 


CHAPTER  XXXV. 

FAITH. 
John  iii.  14 — 21. 

1.  What  is  faith  in  Jesus  Christ? 

2.  What  is  the  general  meaning  of  the  word  faith  ? 


QUESTIONS.  377 

3.  What  is  its  meaning  in  a  religious  sense? 

4.  What  are  the  kinds  of  faith  in  a  religious  sense  1 

5.  What  is  meant  by  a  historical  faith  ] 

6.  What  by  a  temporary  faith  ) 

7.  What  by  a  faith  of  miracles  1 

8.  May  pei'sons  have  all  these,  and  yet  not  be  in  a  state  of 
salvation ! 

9.  What  is  a  justifying  or  saving  faith  1 

10.  What  does  it  presuppose  ] 

11.  What  does  the  convicted  sinner  frequently  do  to  obtain 
salvation  1 

12.  After  he  is  convinced  that  Christ  must  save  him,  what 
does  he  generally  do  then "! 

13.  Must  not  regeneration  precede  saving  faith  "i 

14.  At  what  point  of  the  convicted  person's  exercises  is  it  that 
the  Spirit  renews  the  heart ! 

15.  Describe  the  exercises  of  the  soul  in  regard  to  Christ, 
when  the  heart  is  renewed. 

16.  What  is  the  appropriating  act  of  faith,  by  which  the  soul 
becomes  interested  in  Christ  ] 

17.  In  what  respects  does  the  believing  soul  receive  Christ? 

18.  What  is  the  reflex  act  of  faith  ] 


CHAPTER  XXXVI. 

JUSTIFICATION. 

Romans  iii.  19 — 31. 

1.  What  is  justification  1 

2.  What  is  meant  by  to  justify,  in  an  evangelical 

3.  What  are  the  parts  of  justification] 

4.  Prove  that  both  these  benefits  belong  to  justification. 

5.  What  is  the  meritorious  ground  of  justification  before  Godl 

6.  Prove  from  the  demands  of  the  divine  law,  that  we  cannot 
be  justified  on  account  of  our  own  righteousness. 

7.  Prove  it  from  express  declarations  of  Scripture. 

8.  May  we  not  be  justified  by  our  own  works  in  part? 

9.  What  is  the  righteousness  of  Christ  ? 

10.  Show  that  it  is  on  account  of  this  righteousness  that  the 
sinner  is  justified. 

11.  How  do  we  become  interested  in  the  righteousness  of 
Christ? 

12.  Is  there  any  merit  or  righteousness  in  faith,  entitling  to 
justification  1 

13.  How  does  faith  justify  a  sinner  before  God? 

14.  How  does  the  righteousness  of  Christ  become  the  be- 
liever's ? 

32* 


378  QUESTIONS. 

15.  Will  not  the  justified  person  be  careful  to  maintain  good 
works  1 

16.  What  did  James  mean  when  he  said,  by  works  a  man  is 
justified  1 


CHAPTER  XXXVII. 

ADOPTION. 

Galatians  iv.  1 — 7. 

1.  What  is  adoption'? 

2.  What  do  persons  become  and  obtain  by  adoption  1 

3.  How  are  the  names  so7is  and  children  of  God  used  in 
Scripture? 

4.  Is   the  sonship  constituted   by   adoption  different  from 
these  ? 

5.  Mention  passages  of  Scripture  in  which  adoption  is  taught. 

6.  What  is  adoption  in  a  civil  sense  1 

7.  What  in  a  religious  sense "? 

8.  Wherein  do  divine  and  human  adoptions  agree  1 

9.  Wherein  do  they  differ? 

10.  What  are  the  privileges  of  the  adopted  children  of  God? 

11.  Prove  that  instruction  is  one  of  their  privileges. 

12.  Prove  that  provision  is  also  one  of  their  privileges,  and 
show  how  far  it  extends. 

13.  Show  that  God  will  protect  his  children. 

14.  What  is  meant  by  the  spirit  of  adoption? 

15.  Show  that  this  is  a  privilege  of  God's  adopted  children. 

16.  Show  that  they  are  heirs,  and  of  what. 


CHAPTER  XXXVIII. 

SANCTIFICATION. 
Romans  vi. 

1.  What  is  sanctification  ? 

2.  What  did  man  lose  by  the  fall,  which  sanctification  is  in- 
tended to  restore  ? 

3.  What  is  the  beginning  of  sanctification  ? 

4.  Of  what  parts  does  sanctification  consist  ? 

5.  What  is  spiritual  mortification? 

6.  Prove  that  this  is  duty. 

7.  What  erroneous  sentiments  have  been  entertained  on  this 
subject  ? 


QUESTIONS.  379 

8.  Is  not  the  Christian  duty  more  difficult  than  such  morti- 
fications] 

9.  Has  the  Christian  remaining  sin  which  needs  to  be  morti- 
fied 7 

10.  What  is  the  object  of  Christian  mortification  ? 

11.  Is  it  not  a  gloomy  exercise] 

12.  What  is  vivification  ] 

13.  Prove  the  duty  from  Scripture. 

14.  Has  the  sanctified  person  respect  to  all  God's  command- 
ments ] 

15.  Is  sanctification  perfect  in  the  present  life  1 

16.  Whose  work  is  sanctification  ] 

17.  What  are  the  means  of  sanctification  1 

18.  Wherein  does  sanctification  differ  from  justification! 


CHAPTER  XXXIX. 

REPENTANCE. 
Luke  xiii.  1 — 9. 

1.  What  does  repentance  literally  signify] 

2.  Is  repentance  attributed  to  God  ] 

3.  How  are  we  to  understand  such  texts] 

4.  What  are  the  kinds  of  repentance  among  men  ] 

5.  What  is  legal  repentance  ] 

6.  Give  examples  of  it. 

7.  What  is  repentance  unto  life  ] 

8.  Does  regeneration  precede  it] 

9.  By  what  is  the  knowledge  of  sin  ] 

10.  What  sense  of  sin  has  the  true  penitent] 

11.  Is  an  apprehension  of  the  mercy  of  God  in  Christ  neces- 
sary to  true  repentance  ] 

12.  Does  the  true  penitent  grieve  on  account  of  sins]  and 
why  ] 

13.  What  accompanies  this  grief] 

14.  Does  he  make  confession  ] 
1.5.  Does  he  hate  sin  ] 

16.  What  else  does  the  true  penitent  do] 

17.  How  long  will  he  continue  to  exercise  repentance  ] 


CHAPTER  XL. 

ASSURANCE. 

1  John  iii.  14—24. 

1.  What  are  the  benefits  which  in  this  life  do  accompany  or 
flow  from  justification,  adoption,  and  sanctification] 


380  QUESTIONS. 

2.  What  is  meant  by  assurance  of  hope  ? 

3.  What  is  the  difference  between  assurance  of  hope  and  as- 
surance of  faith  1 

4.  Prove  that  assurance  of  hope  is  attainable  in  this  life. 

5.  What  examples  of  this  assurance  have  we  in  the  Scrip- 
tures 1 

6.  Does  every  Christian  attain  to  this  assurance  1 

7.  Why  do  some  Christians  attain  to  assurance  and  others 
not? 

8.  May  assurance  be  lost  after  it  has  been  obtained  1 

9.  Is  it  the  duty  of  Christians  to  seek  after  itl 

10.  In  what  improper  ways  is  it  sometimes  sought? 

11.  How  is  it  to  be  obtained! 


CHAPTER  XLI. 

PEACE  AND  JOY. 

John  xiv.  16—31. 

1.  Are  peace  and  joy  the  same  in  all  Christians,  and  at  all 
times  1 

2.  Is  there  a  false  as  well  as  true  peace  1 

3.  Whence  does  false  peace  arise  ? 

4.  How  may  false  and  true  peace  be  distinguished  ] 

5.  How  do  they  differ  in  regard  to  their  foundation  ! 

6.  What  are  their  different  effects  1 

7.  Prove  that  peace  of  conscience  is  one  of  the  benefits  of 
true  religion  in  this  life. 

8.  Why  is  spiritual  joy  called  joy  in  the  Holy  Ghost? 

9.  What  is  spiritual  joy  ? 

10.  Wherein  does  it  differ  from  tlie  joy  of  the  world  ! 

11.  Wherein  from  false  religious  joy'.?-  .•■' ,    ■ 

12.  Show  that  joy  is  one  of  the  bl^^mgs  of  true  religion  in 
this  life.  '•  .  ''.' 


CHAPTER  XLII. 

INCREASE  OF  GRACE. 
Philippians  iii.  7—17.  ^ 

1.  In  what  senses  is  the  word  grace  used  in  the  Scriptures  ? 

2.  In  which  of  these  senses  is  it  used  in  the  phrase  increase 
of  grace,  in  our  Catechism  ? 

3.  When  the  Christian  is  said  to  grow  in  grace,  what  is  un- 
derstood by  it  ? 


QUESTIONS.  381 

4.  What  is  it  to  grow  in  knowledge  1 

5.  What  in  faith? 

■    6,  What  in  repentance  1 

7.  What  in  love  to  God  and  man  1 

8.  What  in  zeal  1 

9.  Is  not  growth  in  zeal  contrary  to  Christian  experience  1 

10.  In  what  other  respects  does  the  Christian  grow  in  grace  ? 

11.  Prove  that  it  is  the  duty  of  Christians  to  grow  in  grace  1 

12.  Do  all  Christians  actually  grow  in  grace  1 

13.  Do  they  grow  at  all  times  ] 

14.  Is  growth  in  grace  equal  in  all  1 

15.  May  not  Christians  be  really  growing  in  grace  when  they 
think  they  are  not] 

16.  What  are  the  means  of  growth  in  grace? 


CHAPTER  XLIII. 

saint's  perseverance. 
Romans  viii.  31 — 39. 

1.  State  the  doctrine  of  the  saint's  perseverance. 

2.  Does  the  doctrine  maintain  that  all  who  have  made  a  pro- 
fession of  religion,  or  who  appear  to  be  pious  shall  be  saved! 

3.  Does  it  maintain  that  believers  cannot  fall  into  sin? 

4.  Is  it  implied  in  this  doctrine  that  the  saints  will  be  saved 
let  them  live  as  they  may? 

5.  By  whose  power  is  it  held  they  will  persevere? 

6.  On  what  foundation  does  their  security  for  perseverance 
rest? 

7.  Prove  the  doctrine  from  the  purposes  of  God. 

8.  Prove  it  from  the  exhortation  to  Christians  to  make  their 
election  sure. 

9.  May  it  not  be  argued  from  the  state  of  safety  in  which  the 
Scriptures  teach  the  righteous  are? 

10.  What  is  the  nature  of  the  spiritual  life  of  believers?  and 
how  does  this  prove  their  perseverance  ? 

11.  Prove  the  doctrine  from  the  connexion  between  justifica- 
tion and  glorification. 

12.  Prove  it  from  the  nature  of  the  covenant  of  grace. 

13.  Mention  passages  of  Scripture  which  expressly  promise 
or  declare  it. 

14.  It  has  been  objected  to  this  doctrine  that  good  men  have 
fallen  into  grievous  sins:  answer  this  objection. 

15.  Answer  the  objection  that  some  professors  have  fallen  and 
not  been  recovered. 


382  QUESTIONS. 

16.  Mention  texts  which  speak  of  persons  falling  away  from 
certain  attainments;  and  show  that  these  do  not  disprove  the 
doctrine. 

17.  Why  are  Christians  exhorted  to  be  faithful,  and  warned 
against  apostacy,  if  this  doctrine  be  true'? 

18.  It  has  been  objected  again,  that  this  doctrine  leads  to 
licentiousness:  answer  this  objection. 


nnceton   Theological  Seminary- Spet 


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